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PATANJALI YOGA SUTRAS Translation and Commentary in the Light of Vedanta Scripture by A. K. Aruna
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Invocation ËË+ â Ë+ ¥ Ë ÍëËß•Ë‚ Ë ºË™+ ¥ Ë ’ËËëËË@ «Ë“@ ¤ËÕÎÕ‚ Ë ëË ’Ëe Æ Ä+ Å ¥Ë| ËË+ { ºËËÄÅÕË+ • Ë} •Ë@ ºËœ’ ËÕ@ «ËÏ ¥ ËÎ¥ËË@ ºË•ËõËó Í“@ ºËœË õËóÍ “Õ˥˕ËË+ { Í‚«ËG Yogena cittasya padena vācāṃ malaṃ śarīrasya ca vaidyakena Yo'pākarot taṃ pravaraṃ munīnāṃ patañjaliṃ prāñjalir ānato'smi I bow with hands folded to Patañjali, the best of sages who removes the impurity of the mind by his Yoga[-sūtras], of speech by his words [his grammar commentary called Mahā-bhāṣya], and of the body by his science of medicine [called Caraka-pratisaṃskṛta].
Other Titles by A.K. Aruna Patanjali Yoga Sutras: A Translation in the Light of Vedanta Scripture The Bhagavad Gita: Victory Over Grief And Death
The Aruna Sanskrit Language Series The Aruna Sanskrit Language Series is a groundbreaking series of media that enriches the study of both the Sanskrit language and Vedanta. The six titles currently in the series are highly flexible and cross-referenced, guiding readers through Sanskrit basics to proficient level—unlocking the vocabulary and grammar and helping them comprehend the deeper meaning of the Bhagavad Gita. These titles are available through the publishing arm of Upasana Yoga at www.UpasanaYoga.org.
The Titles in The Aruna Sanskrit Language Series The Aruna Sanskrit Grammar Reference The Aruna Sanskrit Grammar Coursebook: 64 Lessons Based on the Bhagavad Gita Chapter Two The Bhagavad Gita Dictionary The Bhagavad Gita Reader: Sanskrit/English Parallel Text The Bhagavad Gita Sanskrit Key: Verse-by-Verse Grammar & Vocabulary The Sanskrit Reading Tutor: Read It, Click It, Hear It!
Contents Preface ...................................................................................... Introduction .............................................................................. Patañjali’s Yoga Sutras Chapter 1 On Contemplation Introducing Yoga ........................................................... General Definition of Yoga ........................................... The Goal of Yoga .......................................................... What is the Essential Nature of Oneself ............. What is the Ego ................................................... How can Logic Help ........................................... How do I Know I am Simply the Witness .......... Life and Death .................................................... The 24/7 Reality ................................................. What is the Benefit ............................................. Patañjali Indicates This Witness Reality ............ Identification with Thought ........................................... The Nature of Thoughts ................................................. Repetition and Non-attachment ..................................... Two Forms of Contemplation ........................................ Contemplation on the Lord ............................................ The Nature of the Lord .................................................. Consciousness ...............................................................
11 15
23 27 31 32 33 35 39 40 42 45 46 47 49 62 68 74 76 83
Contents
Chapter 1 On Contemplation (continued) Distractions of the Mind ................................................ The Removal of Distractions ......................................... Clarity of Mind .............................................................. Four Forms of Contemplation With Seed ...................... Clarity and Knowledge .................................................. Contemplation Free of Seed .......................................... Chapter 2 On Preparation Yoga in Regard to Action ............................................... The Five Afflictions ....................................................... The Affliction of Ignorance ................................ The Affliction of I-notion ................................... The Afflictions of Attachment and Aversion ...... The Affliction of Fear of Death .......................... Giving Up Afflictions .................................................... Karma-Storage From the Afflictions ............................. Giving Up Sorrow .......................................................... Mutual Identification of Seer and Seen .......................... The Nature of the Seen .................................................. The Nature of the Seer ................................................... The Seen’s Relation to the Seer ..................................... Cause and Removal of Mutual Identification ................ The Eight Limbs of Yoga ...............................................
88 89 93 102 112 121 127 131 131 133 135 137 140 141 143 148 148 151 152 161 167
Contents
Chapter 2 On Preparation (continued) The 1st Limb: Avoidances .............................................. The 2nd Limb: Observances ........................................... Nurturing the Avoidances and Observances ....... The Components of the Avoidances ................... The Components of the Observances .................. rd The 3 Limb: Sitting Posture ........................................ The 4th Limb: Controlling of Breath .............................. The 5th Limb: Withdrawal of the Senses ....................... Chapter 3 On Accomplishments ............................................... The 6th Limb: Restraining Thoughts .............................. The Contemplation Process ................................ th The 7 Limb: Retaining Thoughts ................................. The 8th Limb: Contemplation ........................................ Uniting (Saṃyama) of the Last Three Limbs ................ Which are the Internal Limbs of Yoga? ......................... Change Within Contemplation ...................................... Change Regarding All Objects ...................................... Accomplishments and Superpowers – Siddhis .............. Saṃyama on Change ..................................................... Saṃyamas on the Seen and on the Seer ......................... The Final Accomplishment is Freedom ......................... Liberating Knowledge – Kaivalya .................................
169 172 173 175 180 186 189 192 197 199 199 202 203 204 206 208 214 218 221 224 278 297
Contents
Chapter 4 On Freedom Causes of the Accomplishments .................................... Action and the Mind ...................................................... The Past and Future and the Present .............................. Oneness Determines Entities ......................................... Contemplations from Science ........................................ Distinction of Objects and Thoughts ............................. Distinction of Thoughts and Self ................................... Knowledge as Freedom ................................................. Appendixes A. Yoga Sutra Text ........................................................ B. Sanskrit of Footnote Quotations ............................... C. Reverse Index of Text to Footnotes .......................... D. The Nature of the Mind ............................................ E. Pataùjali’s Five Stages of Contemplation ................. F. Suggested Steps in Contemplation ............................ G. Suggested Sutra Selections for Courses .................... H. Pronunciation Key for Sanskrit Transliteration Characters Bibliography ............................................................................. Index ........................................................................................ About the Author ......................................................................
303 305 320 323 328 332 338 355 369 89 451 463 467 469 473 475 479 481 95
Preface Yoga has been practiced for thousands of years by Indian spiritual seekers and saints. Yet, let us ask: Is there a single yoga text that specifically points out what those seekers and saints were actually contemplating in their yoga spiritual practice? Most modern yoga texts, in English, are about āsanas—postures for physical strengthening, relaxation, stretching, and physical therapy. A few also highlight the benefits of these āsanas for relieving stress. Some introduce a little meditation, bringing in some spiritual words, such as love, bliss, and divine. Some present an āsana practice that includes a life of yoga off the mat. They may explain these spiritual ideas and life styles with a few examples. There is often not enough depth unfoldment of these ideas and their expressions into a life style. Sometimes they encourage the readers to imagine their own explanations—as if the seekers already know the answers they are seeking. These texts do not fluently connect the student to the contemplative spiritual scriptures of India, for which India is so well known. In this way, these yoga texts are unlikely to bring the student to a clear sense of a broad, integrated, in-depth spiritual grounding that a full yoga encompasses. There is one ancient yoga text, though, that is held to be the philosophical and contemplative basis of yoga. That text is the Yoga Sūtras by Patañjali. Its study has come to be called Rāja Yoga, meaning the Royal Yoga. It is a teaching of yoga appropriate for a king (rājan) learned in scripture yet not a renunciate, such as that taught to King Janaka by Yājña-valkya in the Bṛhad-āraṇyaka Upaniṣad scripture and to Prince Arjuna by Lord Kṛṣṇa in the Bhagavad Gītā. We would think, then, that the commentaries and literature surrounding the Yoga Sūtras would be steeped in the scriptures of India—but that is not the case. The earliest extant and most influential Sanskrit commentary (bhāṣya) is by a man named Vyāsa. He does not quote any scripture. Instead, he sprinkles in his 11
Preface
commentary a few quotes from certain sages, culled mostly from the Mahā-Bhārata epic. The innumerable English translations and commentaries of these sūtras appear to only convey the spirituality, or lack thereof, of their many and varied authors. Even the scriptural leaning versions, such as the one by Bangali Baba (The Yogasutra of Patanjali: With the Commentary of Vyasa) and the one jointly by Swami Prabhavananda and Christopher Isherwood (How to Know God: The Yoga Aphorisms of Patanjali), sparingly connect the sūtras to specific scriptures. The effort here is to rectify this void. There is also the purpose here to directly connect the many students and teachers of the Indian scriptures to the vast yoga community, and the yoga practitioners and teachers to the spiritual community. Previously, the gulf between the two has been bridged only by the individual student or teacher on their own. Much of that effort has been through connecting a few of the topics in yoga to anecdotal stories of spiritual saints. Most of these stories revolve around the modern founders or practitioners of the teacher’s lineage. These stories are more of a devotee’s praise than a real grounding in a full yoga tradition dating back thousands of years. The effort here is to formally bridge these two communities in all their myriad lineages with a common language and understanding. This is done through mapping the terminologies, sūtras (aphorisms), and topics of the Yoga Sūtras directly to the highly revered scriptures of India—namely, the Upaniṣads and the Bhagavad Gītā. As such, this text is helpful both to spiritual students seeking expanded and specific guidance, and to various teachers researching technical tools to bridge the apparent gap between yoga and the Indian scriptures. Coming from the United States, a different culture from yoga’s flowering ground, I was carefully and artfully introduced to these scriptures in 1976 by Pujya Swami Dayananda Saraswati (born 1930-). In India, I lived in the teacher’s family (gurukula) with over sixty other students for two and a half years. 12
Preface
The classes were five a day, six days a week. We studied Sanskrit; chanting; meditation; the Bhagavad Gītā with Śaṅkara’s commentary; several introductory Vedanta texts, such as Tattva-Bodha and Ātma-Bodha; the Upaniṣad scriptures Kena, Praśna, Īśāvāsya, Muṇḍaka, and portions of Chāndogya and Bṛhad-āraṇyaka; plus the three Upaniṣads Kaṭha, Māṇḍūkya with Kārika, and Taittirīya complete with Śaṇkara’s commentaries. Finally, we studied the four initial Vedānta Sūtras with Śaṅkara’s commentary—called the Catur-Śruti. We each have continued to study these and other texts as needed after our course. Many such long and short term courses have been conducted by Swami Dayananda Saraswati and by his students. In the past ten years, I have created a five volume set of texts called The Aruna Sanskrit Language Series. The series, in a self-teaching format, unfolds the grammar of Sanskrit along with the Bhagavad Gītā. It includes a grammar book and a lesson book, plus a dictionary, a translation, and a grammatical analysis of all the verses of the Bhagavad Gītā. But it is not these thirty plus years that show in these pages. It is the thousands of years of continuous tradition that preserved and elaborated on this deep, scriptural teaching tradition. I first read, more than thirty years ago, the Yoga Sūtras translated with Vyāsa’s commentary by Bengali Baba. I did not then see how they could properly fit with Vedānta scripture. Four years ago, I wanted to bring the yoga of Vedānta to a wider audience. I envisioned the Yoga Sūtras as an introductory vehicle. Pujya Swami Dayananda Saraswati and Swami Tattvavidananda had recently given talks on sections of the Yoga Sūtras. Listening to them, I saw the possibility of a way to link the Yoga Sūtras to the yoga of Vedānta. Still, there are many sūtras, including the section in chapter three dealing with yoga superpowers, that on first glance appear incompatible with Vedānta scripture. Setting aside my doubts, I started from the sūtras’ beginning and, to my surprise I have to admit, found the way to reconcile each sūtra to Vedānta. In the process, I 13
Preface
found the available traditional commentaries to be of little use. None of them made an adequate attempt to base the sūtras on scripture. In fact, they took them in a different direction towards a later developing dualist philosophy called Sāṅkhya. Instead, I took the topics and individual words that Patañjali employed and quite easily found their source and contextual development in Vedānta scripture that preceded these sūtras. I was surprised at the ease of this process, since this had not been attempted in print before, to my knowledge. It is not easy to translate and comment on the Yoga Sūtras, while at the same time introduce and explain Vedānta scripture in one text. The reader has to bear with this apparent juggling process, but should quickly see the benefit. That benefit is not just understanding a traditional yoga text in a new way; it is seeing these Yoga Sūtras in a truly enlightening way as they were intended. It connects yoga back to its true beginning and purpose which the early seekers and saints embraced in their contemplations. To convey this enlightening teaching to its current students, these sūtras are explained in clear contemporary language. The explanations are in keeping with our current culture and sciences—the same as was done in Patañjali’s time. As it was then, this work is presented as a current spiritual non-fiction meant for enlightenment. I wish here to give adoration to my teacher, Swami Dayananda Saraswati, who is faithfully passing on this knowledge-tradition, renewing and reinvigorating it into the 21st century. I also wish to thank my editor, John Warne. John has studied Sanskrit and Vedānta, and has completed one of these long term courses. He corrected and questioned many of my expressions, as well as appropriately replaced or added many paragraphs where needed. Any faults or omissions in this text, though, are due to the rawness of my submitted material.
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Introduction Yoga is popular in the West as physical exercise, a centering technique, and physical therapy. In India, though, it is much better known as a spiritual discipline that connects the individual with the divine. As a spiritual discipline, it spans two popular traditions—Yoga and Vedānta. Vedānta is a non-dualist tradition—the reality basis of everything including oneself is only one, not many. Its authority is the Upaniṣads (abbreviated in this text as Up.), Bhagavad Gītā (Bh. Gītā), and the Vedānta Sūtras. Within Vedānta, yoga (in this text, yoga without capitalization refers to a characterization of useful practices within Vedānta) is presented as karma-yoga and as jñāna-yoga. Karma-yoga means spiritual discipline related to life’s activities (karma). Jñāna-yoga relates to spiritual knowledge (jñāna) and its specific disciplines, such as the practice of renunciation, sannyāsa. Yoga (in this text, Yoga with capitalization refers to the separate tradition or school of thought called Yoga) is a dualist tradition—there is no one reality basis of everything. Its authority includes these Yoga Sūtras. Yoga is presented as kriyā-yoga and samādhi. Kriyā-yoga is essentially the same as karma-yoga. Samādhi is the disciple of pursuing knowledge (jñāna) through contemplation. Here, samādhi may be pursued for scientific as well as spiritual knowledge. The differences in the world are real, so pursuing knowledge of these differences involves contemplating these subtle differences. Although it will be argued here that there need be no essential separation between these two traditions, assuming the innate dualist understanding is preliminary to and can mature into a non-dual knowledge, an interesting twist has happened. The Yoga Sūtras, which are amenable to either tradition, have been subsumed by a pervasive early commentary that interprets the sūtras only through Sāṅkhya, a dualist scientific philosophy. This stops the disciplines in Yoga from further questioning the reasons 15
Introduction
one believes in differences being ultimately real. Limiting samādhi (contemplation) to reaffirming Sāṅkhya’s dualist perspective, this samādhi becomes disconnected from the samādhi championed in the Upaniṣads and the Bhagavad Gītā that pursue knowledge to its ultimate conclusion in the one unifying reality of everything including oneself. As a result, almost no one, even inside Vedānta, has since seen these Yoga Sūtras as easily being within the Vedānta tradition. These sūtras are taken as Sāṅkhya Yoga, instead of as Vedānta Yoga. The reason for this is likely that Vedānta already has its own sūtras, the Vedānta Sūtras. Sūtras are typically written early within a tradition to outline and capture the essence of an oral tradition into writing. These succinct outlines are easily memorized and passed down through the various teaching lineages. Those sūtras help maintain the accurate continuity of their teaching traditions through succeeding generations. Each tradition has one set of sūtras to encapsulate its teaching. Vedānta has its Vedānta Sūtras, while Yoga lays claim to these Yoga Sūtras of Patañjali. Therefore, Vedānta does not need the Yoga Sūtras to be complete. But Yoga needs Vedānta Yoga to really flower for the spiritual seeker. The commentary here will thus show that, when it comes to spiritual knowledge, it is much more meaningful to take the original Yoga Sūtras as Vedānta Yoga. This will be the more fulfilling approach to these sūtras for yoga spiritual seekers, who are the intended audience for this unique commentary.
The sāṅkhya and Sāṅkhya It should first be noted that there is a difference between the Sanskrit word sāṅkhya and the name Sāṅkhya which applies to a particular philosophical doctrine. The word sāṅkhya (literally, related to reckoning or grouping, related to explaining—saṅkhyā) means enumeration or knowledge. As knowledge, the term sāṅkhya is used in the epic Mahā-Bhārata and in the 16
Introduction
Bhagavad Gītā as the sacred knowledge handed down from the scriptures. In the second chapter of the Bhagavad Gītā, where Kṛṣṇa’s teaching starts (verses 2.11 through 38, said therein to be dealing with ‘sāṅkhya’) the quotations, paraphrases, and teachings are directly from the Upaniṣads. Hence, the rest of the mantras in those non-dual Upaniṣads, in particular the Kaṭha Up., cannot be disconnected from what is called sāṅkhya in the Bhagavad Gītā.i Another use of the word sāṅkhya found in the Mahā-Bhārata epic was for describing a teaching that employs a methodology (prakriyā) of enumerating components or aspects (tattvas) of the universe, including the nascent scientific thinking that was developing. With regard to Vedānta, there are various teaching methodologies (prakriyās). First, there is the primary prakriyā of imposition-sublation (adhyāropa-apavāda). This prakriyā, meant for unfolding the non-duality unique to Advaita Vedānta, describes the entire universe, including what the individual thinks he or she is, as Most of Bh. Gītā verses 2.11 through 2.38 are borrowed from or can be easily seen as based upon the Kaṭha Up.: B.G. 2.11 with K.U. 1.2.22, 2.1.4 and 5; B.G. 2.12 with K.U. 2.1.13 and 2.2.8; B.G. 2.13 with K.U. 2.2.7; B.G. 2.14 with K.U. 2.3.6; B.G. 2.15 with K.U. 2.3.8; B.G. 2.16 with K.U. 2.3.13; B.G. 2.17 with K.U. 2.1.2; B.G. 2.18 with K.U. 1.2.22; B.G. 2.19 from K.U. 1.2.19; B.G. 2.20 from K.U. 1.2.18; B.G. 2.21 through 25 with K.U. 1.2.18 and 19; B.G. 2.28 with K.U. 1.2.5 and 6; B.G. 2.29 with K.U. 1.2.7; B.G. 2.30 with K.U. 1.2.22; and B.G. 2.38 with K.U. 1.2.14 and 2.3.18. i
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Introduction
consisting of two or more categories of everything. It then dismisses these categories as being absolutely real. This adhyāropa-apavāda prakriyā consists of two components—adhyāropa (imposition) of a duality enumeration of the universe and its apavāda (sublation). By sublation (or subration) is meant its dismissal as being absolutely real and its subordination to a broader, overarching truth. Each of these two components is presented through one of several other prakriyās. Adhyāropa (imposition) involves any of the prakriyās of seer-seen (dṛk-dṛśya), effect-cause (kārya-kāraṇa), three states of experience (avasthā-traya), the five embodiments (pañca-kośa), and so on. These prakriyās involve enumerating (sāṅkhya). Apavāda (sublation) involves the prakriyā of negation (neti-neti), where the authority of the scripture is invoked by asserting, “It (the truth) is not this or that (enumeration).” It also involves the prakriyā of co-presence–co-absence (anvayavyatireka), where logic is employed to support the sublation claims. We thus find the scriptures presenting the entire universe by enumerating the dualities of seer-seen, cause-effect, subtle-gross, and eater-eaten; the trio of the three worlds (heavens, atmosphere, and earth), three guṇas, three states of experiences (waking, dream, and deep sleep), and the three gross elements (red, white, and black, that is, fire, water, and earth in Chāndogya-Upaniṣad 6.4.5); the five elements (space, air, fire, water, and earth); the seven worlds, the seven tattvas or categories (objects, senses, mind, intellect, cosmic mind, unmanifest, and the puruṣa or cosmic person in Kaṭha-Upaniṣad 3.10-11); the fourteen worlds; etcetera Any one of these presentations can be called a sāṅkhya.
The Yoga Sūtras through Sāṅkhya With this scriptural background of employing enumerations to encompass the entire universe, many later philosophies and even science itself evolved. Indeed, the atheist 18
Introduction
philosophy called Sāṅkhya, which elaborated on the gross-subtle, guṇas, elements, and tattvas (principles) to explain the universe, was considered around the start of the first millennium in India to be the science of the universe. Many of the arts, such as medicine, and other traditions, such as Buddhism and Vedānta, adopted in part or whole Sāṅkhya’s explanations of, or at least its approach to, the science of things. When this Yoga Sūtras text is interpreted from the background of the atheist philosophy of Sāṅkhya, it is taken as Sāṅkhya Yoga, an infusion of the theist tendencies of the majority of the Indian populous with the atheist philosophy and science of Sāṅkhya. This theist version of Sāṅkhya defines a world outlook through duality and the science of Sāṅkhya, while accepting a God as a separate, inactive participant in the world. Contemplation (samādhi) is the method to perfect this outlook in one’s life.
The Yoga Sūtras through sāṅkhya In this text, we will instead take these same sūtras from the background of the theist scriptures—with their nascent science of enumeration (sāṅkhya) and their non-dual vision of everything, and with contemplation as its method to help assimilate this non-dual vision.
Vedānta, Sāṅkhya, and Yoga Sūtras Vedānta non-dualism says that the basis of all reality is the one brahman (literally, the big and the reality, and often capitalized as if it is a name for reality). This reality is also indicated by the terms: Īśvara (literally, the ruler, and commonly meaning the Lord), puruṣa (literally, the one who pervades, and commonly meaning the Cosmic Person), or ātman (literally, the mover, pervader or devourer, and commonly meaning the self). I, the ātman, am in fact the reality of the universe, not other than the Lord. The diverse universe, in fact, simply appears to exist within this singular reality. In this 19
Introduction
perspective all duality—all otherness and separation—is sub-rated as only existing as if and thus is not the absolute truth. This non-dualist perspective is uniquely Eastern. Sāṅkhya dualism, on the other hand, claims that the basis of all reality is dual— more than one absolutely existing entity. The puruṣa is the reality of oneself, and there are countless puruṣas, with the Lord being one of them. Everything else is prakṛti or pradhāna (Nature). I, the puruṣa, am not any of the objects of the world. None of the objects and none of the other puruṣas are me. Duality—otherness and separation—is real. This dualist perspective is universally common, East and West, spiritual or not. People in yoga love to read the Bhagavad Gītā for its sweeping non-dualist vision, whereas, they read the Yoga Sūtras, because, as its title suggests, it should be the philosophy of yoga. Some people gloss over the difference of non-duality from duality as not being important to them. The majority of people, at least in the West, are by nurture dualist. They reconcile the non-dual Bhagavad Gītā to dualism by taking it as poetry, not as a spiritual science. Whereas, the people who wish to pursue non-dualism, consciously or not, reconcile for their spiritual needs the apparently dualist Yoga Sūtras to the Bhagavad Gītā by taking the sūtras to be aiming at an implicit mystical goal of non-duality—a samādhi in which differences temporarily disappear. This text cuts through this felt dilemma—finally bringing yoga back home to its scriptural fountainhead, where the truth to be contemplated within yoga is clearly laid out and well reasoned, not mystical.
The Format This text will connect over two hundred and fifty quotations from the Vedas, Upaniṣads, and the Bhagavad Gītā to these Yoga Sūtras. The student is encouraged to read the footnotes since these are where the quotations are given. The footnotes also serve to interconnect related Yoga Sūtras, so the text can be better understood as a 20
Introduction
consistent, integrated teaching, and not as a series of disconnected notions. If you do not investigate these footnotes and their quotations, half the purpose of this text will not be fulfilled. These quotations are not meant to exhaust all the possible connections of these sūtras to the scriptures, but to help start this process for students and teachers. The student and the teacher are encouraged to investigate these quotations in their sources to see their contexts and surrounding teachings. Each quotation is always taken appropriately from its context. The text is laid out in sūtra order. All the Yoga Sūtras are given. The original sūtra in Devanāgarī script is followed by its transliteration. Next, within square brackets, a word-for-word vocabulary is provided, and finally the translation followed by a commentary if required. The vocabulary is ordered the same as the English in the sūtra translation. This will make it easy to match the vocabulary with the translation. If the same word is repeated in the sūtra, the vocabulary will repeat it too. Except for the pronouns, typically, the uninflected forms of the vocabulary are shown, while the following sūtra translation will additionally show the inbuilt inflected syntax of the prepositions and other parts of speech required to expand the Sanskrit vocabulary into an English sentence. By stripping the inflection from the Sanskrit words of the sūtra, this section will display the words as true vocabulary items. Compound words are either shown together with hyphenation or, more often, separately as individual vocabulary items, depending on the transparency of the relationship between the component words of the compound. The translation of each vocabulary item is contextual within the sūtra and sometimes shows an adjective as a verb. There may be other parts of speech conversions as well, because of this adopted convention of exactly matching the vocabulary to how they are rendered in a flowing English sentence. The following literal sūtra translation (and the vocabulary) is shown in bold font. Embedded in each sūtra translation (and some of the vocabulary) are additional words in non-bold font that explain or expand the sense of the sūtra, or connect the topic to 21
Introduction
other sūtras. After reading the entire translation, try reading just the bold words that are the bare words of the sūtra. The footnotes containing the scriptural quotations are given in English, with their full Sanskrit provided in Appendix B. Each of these quotations has been freshly translated by the author. To help understand these bare quotes within their scriptural context, the author has occasionally added contextual explanations in square brackets. The transliteration of Sanskrit words is here in keeping with the International Alphabet of Sanskrit Transliteration (IAST) scheme (see Appendix H), for example, sūtra, instead of sutra. Additionally, individual Sanskrit words are shown in the form one would find them in a Sanskrit dictionary, for example, ātman (!ËË•«Ë¥Ë} for self), yogin ( ËË+ Í âË¥Ë} for yogi), and draṣṭṛ (™œ · ü < for seer), instead of their commonly found nominative inflected forms—ātmā, yogī, and draṣṭā, respectively. There is one exception, though. The Sanskrit word karman is shown as karma, because it is more a part of our international vocabulary. For those teachers who wish to use this version of the Yoga Sūtras to give classes, the translation of the sūtras as shown in Appendix A is available in a separate booklet format called, Patanjali Yoga Sutras: A Translation in the Light of Vedanta Scripture.
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(www.upasanayoga.org)
Pātañjali Yoga Sūtrāṇi Chapter 1 On Contemplation Introducing Yoga !Ë©Ë ËË+âËË¥ËÏ ¤Ë˂˥˫Ë}G(1.1) atha yogānuśāsanam.
[atha—now; anuśāsana—traditional teaching; yoga—the means.] Now1 begins the traditional teaching of yoga (the means, the preparation and application). In the spiritual literature of India, the ultimate human goal is called mokṣa2 or kaivalya. This goal is freedom without any qualification, complete freedom in and of itself—encompassing everything in one’s universe in every way. Every small goal in life finds its complete fulfillment in the attainment of this freedom alone.3 This goal is not tied to any cultural trappings or spiritual beliefs. It is 1 “This use of the word ‘atha’ has the sense of the beginning (adhikāra) of a text.” (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 1.1). 2
“‘Mokṣa (freedom)’ is remaining in one’s own self, once there is the removal of the cause for the arising of [saṃsāra in the form of] ignorance (a-vidyā) [which is the cause of], desire (kāma) [which is the cause of], action and its results (karma) [in order to placate the felt sense of lack due to ignorance of the self as full and complete].” (Taittirīya Up. Sāṅkara Bhāṣya introduction). “When one knows that same limitless sukha (fulfillment that is the nature of the self, of ātman)—which is to be grasped by the intellect, [yet] is not within the scope of the senses—and abiding [there in the sukha], never moving away from this truth [i.e., reality], having gained that which one knows is not bettered by another gain, 3
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as applicable to any self-conscious creature anywhere in the universe, as it is to everyone on Earth. To recognize this one goal as alone fulfilling all goals takes a certain maturity, but there is no extraordinary qualification to initiate the study of the means which prepares one for this ultimate human pursuit. Yoga is this preparation. The first word, atha (now), of these sūtras indicates the beginning of the teaching of yoga. ‘Atha’ also traditionally carries with it a sense of auspiciousness by its mere sound, and is used at the beginning of many important undertakings to invoke a grace for completing the undertaking and for the undertaking to be widely beneficial. Sūtra style texts, such as Patañjali’s, are by design meant to briefly present a summary of a topic that has an already existing body of literature, oral or written, in which the topic is elaborated. To unfold and understand such a condensed text as this we need to rely on a valid means of knowledge (pramāṇa) with regard to this text and this background literature.4 Intuition, a form of imagination,5 is not a valid means of knowledge with which to unfold this text. Proper unfoldment instead requires a background in the literature of which this text is a summary and, at the very least, familiarity with the Sanskrit language. Interpretations based on imagination or extrapolations of other translations in languages distanced from the original Sanskrit will be just that—imaginations or even further abstractions from the original text. There are quite a few of these Western clones, with the author’s dash of inventiveness to capture its audience. Being exposed to and keeping in mind the contextual meaning and import of yoga, the student will quickly learn whether or not an author is going to be helpful. Another approach with a long tradition that has been passed on through the most and abiding in which [reality] one would not be affected—even by great pain—one knows that disassociation from association with sorrow to be what is called yoga.” (Bh. Gītā 6.21 through 23). 4
Yoga Sūtra 1.7.
5
Yoga Sūtra 1.9.
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popular existing Sanskrit commentaries is to interpret these sūtras through a certain literature that came after them. That later literature was primarily the dualist Sāṅkhya work, called the Sāṅkhya-kārika, by Īśvara-kṛṣṇa. This philosophy is basically a mechanical dualism, not unlike the popular philosophies and theologies of today. When one adopts this dualism as the basic philosophy underlying these sūtras, as was done in the most prominent commentary of this text by an author called Vyāsa (a common name in ancient India, as well as a word that means editor or compiler), then the inherent limitations and divisiveness of that dualist thinking will permeate these sūtras and may lead the student astray. But what if the dualist thinking one has entertained since a child limits by its nature one’s quest for freedom? If one is still seeking a fully satisfying truth after all these years, why not question these dualist assumptions? If dualism is by its nature divisive and not amenable to a complete freedom, then how could these dualist assumptions allow a text that purports to direct a student to unfettered freedom succeed? What is suggested here is that a dualist approach to this text is unnecessary since there is a better approach which avoids this limited, misleading, and divisive interpretation. This better approach is more firmly based in tradition and follows an earlier literature that is the authority on the nature of freedom (mokṣa). That earlier literature is also the first to mention yoga and present it as a means for this freedom.6 That literature is the sacred Upaniṣads7 that predate these sūtras by many hundreds to 6 The technical term yoga is used in Taittirīya Up., Kaṭha Up., Śvetāśvatara Up., Kaivalya Up., and many others. The activities (tapas), values, and meditations that characterize yoga are indicated in nearly every Upaniṣad from Īśā Up., Bṛhad-āraṇyaka Up., Chāndogya Up., onwards.
“One’s very self (ātman) is brahman (limitless reality). By clearly knowing that, there is [the mokṣa (freedom) said to be] the removal of [self-]ignorance. The Upaniṣad is undertaken for the sake of this knowledge of brahman (brahma-vidyā). This knowledge is called ‘Upaniṣad.’ [It is called Upa-ni-ṣad because] for those who are dedicated to that [knowledge], it loosens [the bonds of] entering a womb, birth, old age, etc., [finally] puts an end to that [saṃsāra, the life of unbecoming becoming] by leading [you] back to [yourself as] brahman, and, having done this, is the ultimate goal (śreyas) in this [knowledge].” (Taittirīya Up. Sāṅkara Bhāṣya introduction). 7
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perhaps over a thousand years. Though it is more ancient than Sāṅkhya philosophy, it is more sophisticated and is quite new to most people interested in yoga. We will show how this approach to these sūtras, and to everything in your life, can be most enlightening. The Upaniṣads clearly unfold a vision of a limitless reality, free of division. This vision pierces beyond cultures, environments, and histories. The Upaniṣad scripture is unlike the other scriptures of the world, because it is at once both a scripture and a science—a science of the nature of the spirit and the nature of the universe. It can then apply universally, as a science does, to all humankind—not just to a chosen, converted, or elite group. This science is different from the material sciences, since it is based on scripture (the report from someone who had realized its benefit) and the truth of one’s very nature. Though this spiritual science is not based on the senses, logic from sense perceptions, or doubt based experimentation—nor could it be—it is presented for peer review to the open minded in every society and every generation for the individual to benefit. This scripture applies to the basic human condition of every individual, whether that person believes it or not, or thinks it otherwise or not. And it allows everyone else to believe or think as they will. The vision of these Upaniṣads, which is assumed here in these sūtras, was transmitted from generation to generation to be available to whoever can approach and assimilate it. No attempt to convert, coerce, or conquer for spreading the word is required. Its own benefit to those individuals who have assimilated it has and will sustain its teaching tradition. Patañjali himself here indicates that there was this earlier body of literature from which he was summarizing this topic of yoga. The prefix ‘anu-’ in this initial sūtra is often used in the sense of anurūpe, meaning in conformity with. When applied to the term śāsana (teaching), it indicates that this will be the traditional teaching of yoga. This text is then meant to be in conformity with the prior traditional texts that deal with the topic of yoga and the topic of liberation, the goal of yoga. The prior traditional texts we have available to us today are only the scriptures, in 26
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particular the Upaniṣads, that delve deeply into the topic of the nature of reality, as well as the popular literatures that help convey this teaching—called Purāṇas (legends) and Itihāsas (epics) about the lives and teachings of people who were called yogins. By far the most acclaimed teaching on yoga is within the Mahā-bhārata Itihāsa called the Bhagavad Gītā, which deals directly with yoga and its ultimate goal, liberation, as taught by the Lord incarnate, Śrī Kṛṣṇa. If we keep such texts as the Upaniṣads and the Bhagavad Gītā as our principle reference while unfolding this terse work of Patañjali, then we will know we are understanding Patañjali as he intended—according to the same tradition that was before him, or contemporaneous (perhaps, as imagined by some academics, in the case of the Bhagavad Gītā), but not after him. When going through these sūtras, please read the commentary and the many footnotes, since they provide the direct connections of this work with the sacred tradition in which this work is to be reconciled. The original Sanskrit in as easy a format to read as possible is given in Appendix B for those footnotes that are translations of mantras and verses from scripture, the Bhagavad Gītā, and other original sources.
General Definition of Yoga ËË+âˤË} ÍëËß•ËY’Ë;Íß•ËYÍ¥ËÕË+ØË:G(1.2) yogaś citta-vṛtti-nirodhaḥ.
[yoga—means; nirodha—mastery; vṛttis—thoughts; citta—mind.] Yoga8 (the means) is the mastery—discipline—of the thoughts of the mind. “They know yoga as that [final goal (parāṃ gatim)] which has a steady control (dhāraṇā) of the organs [of action and knowledge].” (Kaṭha Up. 2.3.11). “The six-fold yoga is said to be withdrawing (pratyāhāra) [the mind and senses], retaining (dhyāna) [the wanted thoughts] in contemplation, controlling the breath (prāṇa-
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As a general definition of yoga it seems that the word nirodha is best rendered in its most general meaning, as mastery. Later in this text during the discussions on the final stages of yoga in which samādhi (contemplation) is discussed, the term nirodha is employed in a more specific technical sense as the culmination of samādhi. It is then best rendered in that context as assimilation or the dropping of ignorance and its various obstructions to freedom. The ultimate goal of yoga is to know and be only the unafflicted reality9 that is the nature of oneself, the puruṣa,10 the person at the core of one’s being.11 For this ultimate goal, the immediate goal of yoga is gaining clarity of mind that can eventually assimilate the knowledge of the nature of oneself.12 This involves sufficient mastery (nirodha) of the thoughts of the mind. Here, mastery does not mean suppression, rather a cognitive alertness allowing the most appropriate and helpful thinking to arise. This manifests outside the seat of meditation as propriety in action, both mental and physical, based on a clearer ascertainment of what is unconditional freedom. It is the mastery that a mature and informed person would command in a situation, as opposed to that of an immature or uninformed person. And this mastery is not for managing the external situation, but for managing the mind so that it remains a helpful tool, particularly with regard to intelligently seeking one’s ultimate goal in life. āyāma), restraining (dhāraṇā) [the unwanted thoughts] in contemplation, contemplating with reason (tarka) [in keeping with the scriptures], and contemplation that culminates in assimilation (samādhi).” (Amṛta-nāda Up. 6). “Sameness [of attitude (buddhi) towards results—whatever they are] is called yoga.” (Bh. Gītā 2.48). “Propriety in actions [i.e., acting within dharma, where the means are as important as the end] is [called] yoga.” (Bh. Gītā 2.50). “Disassociation (viyoga) from association with sorrow is what is called yoga.” (Bh. Gītā 6.23). 9
Yoga Sūtras 1.24, 1.25, 2.2, 2.3, 3.49, 3.50, and 3.54.
10
Yoga Sūtra 1.3.
11
Yoga Sūtra 1.29.
12
Yoga Sūtras 1.30 through 41, and 1.46 through 48.
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It must clearly be understood that mastery or discipline of the mind is not in any way subjugation or narrow confinement of the mind. That would be confusing physical discipline with mental discipline. The mind is naturally fleeting and fickle, and can jump across the universe in a split second.13 The mind cannot be contained like an unruly pet. Mental discipline instead is predominantly conceptual. The only restrictive aspect possible here is in making an informed choice to start and remain in this discipline of knowledge leading to the goal of yoga. The word nirodha has the dictionary definitions of nāśa (destruction, disappearance), pralaya (resolution of an effect back into its material cause), and/or pratirodha (obstruction—mechanical or otherwise).14 Hence, in regard to the final goal of yoga, final assimilation would be an appropriate rendering of nirodha, since that final assimilation is a combination of a destruction of an ignorance that binds and a resolution of the effects of that ignorance to their objective cause—both realized through knowledge that frees and its assimilation. However, to reach that goal, the preliminary steps to this assimilation within yoga involve mastery of the mind. The mastery of the thoughts of the mind here in Patañjali’s yoga is mechanical, via repetition (abhyāsa),15 sitting (āsana),16 and breath control (prāṇāyāma).17 It is cognitive via trust (śraddhā),18 study (svādhyāya),19 contemplation (Īśvara-
“O Kṛṣṇa, since the mind is very fleeting, distracting, strong and well-rooted, I think that its control is quite as difficult as that of the wind.” (Bh. Gītā 6.34). 13
14
Śabda-Stoma-Mahānidhi: A Sanskrit Dictionary by Tārānātha Bhaṭṭāchārya.
15
Yoga Sūtra 1.12.
16
Yoga Sūtra 2.46.
17
Yoga Sūtra 2.49.
18
Yoga Sūtra 1.20.
19
Yoga Sūtra 2.1.
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praṇidhāna), assimilation (samādhi), and clear knowledge (prajñā).22 The last of which, knowledge (prajñā), is the destruction (nāśa) of self-ignorance. Mastery (nirodha) includes the ability to assimilate and stay on a particular thought or topic that does not hinder (a-kliṣṭa) the goal in yoga as well as the ability to counteract and refrain from a particular thought or topic that hinders (kliṣṭa).23 This includes the ability to resolve (pralaya) cognitively all objects and the mind into the non-dual silence of their reality basis, into oneself. This mastery is a total commitment to a beneficial (śreyas) life of yoga and avoidance of what may be pleasurable (preyas), but not beneficial. An equally good rendering of the term nirodha in this context is discipline. It involves not just restraint from what is not helpful (by clearly seeing its unhelpfulness from start to finish), but also the pursuit of what is helpful. The ultimate goal of yoga will be further characterized as liberation (kaivalya),24 which is also said to be simply self-knowledge (prajñā).25 In this way, the term discipline (anuśāsana) is also appropriate to the final goal of yoga, since it indicates the need for the mind to follow a methodology, a means of knowledge (pramāṇa),26 to reach its goal. As the mind is finally the one that has to discipline itself, then this is selfdiscipline. No one else can make you study, contemplate, and know. You have to choose to discipline your mind, you have to follow this discipline, and you have to 20
Yoga Sūtras 1.17, 1.23, 1.28, and 2.1.
21
Yoga Sūtra 1.18.
22
Yoga Sūtra 1.48.
23
Yoga Sūtra 1.5.
24
Yoga Sūtras 2.23 through 27.
25
Yoga Sūtras 1.48 and 4.26.
21
Yoga Sūtra 1.7.
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complete this discipline. This is Patañjali’s yoga.
The Goal of Yoga •Ë™Ë ™œ·üÌ: ‚’ËY*ºË+{’Ë‚©Ë˥˫Ë}G(1.3)
tadā draṣṭuḥ sva-rūpe'vasthānam. [tadā—then; nature.]
draṣṭṛ—witness;
avasthāna—remains;
sva-rūpa—its
own
From yoga’s success then, the self, the draṣṭṛ (witness)28 of thoughts and their objects, simply remains in its own nature. It is critical to note that it is not said that the self goes or returns to some state it does not have now, or had earlier, or might have in the future. This success of yoga is not a becoming, or a return. It is simply remaining as one really is and always has been, without the mind’s confusion. We will be told that the mind’s confusion is a selfconception due to ignorance that is imposed upon the nature of the self, which the self does not and cannot have.29 You do not have to become something you right now are not. Clearly the body and the mind can be cleansed, but the belief that there is some cleansing process of the self that yoga achieves is nothing but further confusion about 27
“The beneficial (śreyas) and the pleasurable (preyas) confront a person. The wise person examines and differentiates the two. The wise person [such as yourself] chooses the beneficial over the pleasurable. The mediocre chooses the pleasurable out of [the desire for] acquiring and protecting [experiences].” (Kaṭha Up. 1.2.2).
28 “You cannot see the witness (draṣṭṛ) of all that is seen. …This which is within all is your self (ātman). What is other than this suffers [destruction].” (Bṛhad-āraṇyaka Up. 3.4.2). “[Transparent like] water, the witness (draṣṭṛ) is one (eka), without a second (a-dvaita). This is what is viewed as reality (brahman), O King.” (Bṛhad-āraṇyaka Up. 4.3.32). 29
Yoga Sūtra 2.5.
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the nature of the self. The self is never sullied, and always is and will be free in every way. The goal of yoga is to eliminate or sublate the false self-conception and enjoy the essential nature of oneself.
What is the Essential Nature of Oneself The self has the most essential nature of the being that witnesses all thoughts that make up the mind and thereby witnesses all objects of those thoughts.30 Any other nature the self may appear to have is subsidiary and related to the particular nature or content of these thoughts, or the character of the objects of these thoughts. One may think one is a doctor or a janitor because of the knowledge and skills one has gained. One may think one is dull or smart because of the nature of one’s intellect. One may think one is sorrowful or happy because of the content of one’s emotive mind. One may think one is a man or a woman because of one’s body. One may think one is a husband or a wife because of the spouse. One may think one is a bachelor or a bachelorette because of the absence of a spouse. One may think one is an employer or an employee because of one’s activity. Whether employed, unemployed, unemployable, or retired, one may think one is rich, poor, or somewhere in-between, because of one’s possessions. One may think one is an American or an Indian, a Westerner or an Easterner, and so on, because of one’s geographic, political, social, or philosophical affiliations. There is a body of literature that analyzes such claims with straight-forward reasoning that reveals a profound vision of the reality of oneself. What that vision is, and how this vision changes one’s understanding of oneself and one’s entire world will be shown in the next few pages. This vision encompasses every way one knows 30
“The one who lights up this expanse consisting of the waking, dream, and deep sleep, etc. [the heavens, etc.], that reality (brahman) I am. Knowing this, one is free from all binds. Different from whatever is the experienced, the experiencer, and the experience, is the witness (sākṣin). It is pure awareness. It is I, ever calm.” (Kaivalya Up. 17,18).
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oneself and the world. In every perception, every experience of the world, one’s self is there as the witness. One does not notice a difference between the witness through the eyes, the witness through the ears, or the witness through any of the other senses. Though the objects being witnessed and the senses differ, one’s self as the witness is not different. I see. I hear. I taste. In each of these, there am I. I am not two different persons. Each is but me as the witness accommodating every sense perception. Most times, I am not thinking of myself as a witness. The particular thought of myself as a witness of a perception is itself a thought that comes and goes. Thinking that I am a witness is only occasionally there, such as when I notice myself acting out of character. Whereas, I clearly am there as the witness in every perception, whether I have a thought about that witnessing or not. About this I have no doubt. As it is for perception, so it is for any thought. For every thought in the mind I am the witness. Without seeing myself as witness, I witness one thought after another. It is not that I witness one thought and someone else witnesses the next thought. Clearly I am the only witness of my thoughts. Even if I am not thinking of myself as the witness of my thoughts, I have no doubt I am there as the witness of every thought.
What is the Ego Thoughts about myself as a perceiver or as a thinker are occasional. They come and go. When such thoughts come they take the form of defining me as the one who is witnessing the current perception (of objects or emotions) or the current thought. This defining myself limits me in time with respect to such and such perception or thought. These thoughts are what this teaching calls the ego. The ego is not some entity haunting within me. It is simply any thought I have about myself. The ego (ahaṃ-kāra), in other words, is only a type of thought that occurs in the mind. When it is not there, I am not consciously defining, not limiting, myself to what is 33
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happening at any particular time. This understanding of the ego is unique in that every other teaching presents the ego as some entity that is either the hero or villain in life. This is simply not the case. The ego is only a thought that occurs in the mind, like any other thought. When it occurs, I am its witness. When it does not occur, I am still the witnessâ&#x20AC;&#x201D;the witness of the absence of an ego thought, whether as a non-ego thought or as the absence of any thought whatsoever. Just as I witness each thought, I also witness their absence. At the time of their absence I am not, nor could I be, thinking of myself as the witness of the absence of thought. This would be an obvious contradiction. Nevertheless, I witness the absence of thought. This clearly must happen between every thought this mind entertains. This absence of thought may be for a micro second or hours. When for just a micro second, like the space between movie picture frames, the gaps go mainly unnoticed, yet, like the movie, they are still part of and characterize the experienced, the witnessed. Extended periods of absence of thought happen each night I enjoy a good sleep. There is no ego thought occurring during this time, defining myself as being asleep, yet upon awakening I know I was asleep. When I am asked if I slept well, I do not need to consult anyone; I myself know if I did or did not. I was the witness of being asleep, even though no thought occurred during that time. Myself as the witness is not something that comes and goes, whereas perceptions and thoughts do. My notions of myself as a doctor, janitor, smart, sorrowful, happy, married or notâ&#x20AC;&#x201D;these are thoughts that come and go and are ego thoughts that define me as one thing or another. These defining thoughts seem to limit myself to one status or condition, or another. But the truth is that no perception or thought can define or limit the very witness of them. Ego thoughts could only truly define a witness if the objects of these thoughts were that witness. Objects of thought are limited to the form of the thought. They are within time and place, from a limited perspective, and couched in the language of the mind expressing as this particular thought. 34
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But the real witness is not the object of an ego thought. It is the witness itself of an ego thought. It transcends, as it were, the ego thought, since it is ever the subject, while all types of thoughts and their absence come and go. As an object in the form of an ego thought, such an object can never be itself the witness I am. Any ego thought then can never truly define, never limit, me who is the witness of all perceptions, all thoughts, and all objects of thought. The self-assessment that I need to get rid of the ego is itself another ego thought that defines the ego-me as a failure who has to improve, or whose ego thoughts have to go away. This makes little sense, since we need ego thoughts to survive in life. How would I know to feed this body unless I recognize I am the one who is hungry? If, without needing to change my language, I simply understand the expression “I am hungry” as meaning, in truth, “this body is hungry,” then what problem could such a thought be? We need these thoughts to transact in the world. These ego thoughts, objectively understood, do not need to go away, nor would we want them to all go away. They do not limit me if they are objectively understood as meaning this body is such and such, or this thought is such and such. They do not really limit me if I, in fact, clearly know myself as not these perceptions or thoughts—I am not these objects, but instead am their witness.
How Can Logic Help Now, how do I know that I am essentially the witness of everything and am not this particular body and mind being witnessed? If I am the latter then I am indeed limited. If I am both the witness and the latter, both this witness and this witnessed entity, then also I am indeed still limited in time and place. I would be the witness conditioned, and thus limited, by the witnessed. So, while it is clear from my perceptions and thinking that the witness is always there, what reason do I have to understand myself as only the witness and not the witnessed? For this we need to apply correct logic toward our experiences to get at the essential nature of myself. We all have reasons for establishing what is real and what 35
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is not real. Those reasons may vary, but the actual establishing of reality itself finally amounts to simply attributing one thing as real and another as not real. The initial criterion for reality may be stated as: We say one thing is not real and another is when we give up on the prior claim to reality and re-place that reality onto the other. This is essentially the same we do for truth also. That is why this teaching holds that truth and reality are essentially one and the same. Hence its word for reality, ‘satyam,’ is also its word for truth.31 Though the reasons for attributing the truth/reality of a thing may vary, the essential criterion for truth/reality is our attribution of truth/reality upon one thing or another. In other words, it is we who impute truth/reality to things, not that things intrinsically gain or lose some attribute called reality. An example of this attribution of truth/reality is this teaching literature’s classic example of snake and rope. In twilight, with enough light to see something but not enough to see clearly, one sees what he or she thinks is a snake. Upon closer examination with trust in the help of another who sees clearly, this person discovers it was only a rope. Here, the snake’s claim to reality (notice that it is the person who gave this claim, not the snake) lasted until the person re-placed that reality upon the rope (neither did the rope make this claim). When the rope gained that claim to reality, it did not in fact do anything or intrinsically gain anything. The rope had not lost and then regained its own nature (sva-rūpa). This sva-rūpa (its own nature) always was there—relatively speaking, of course, since the rope was created in time and will decay into something else. Nevertheless, the person now knows that what is there is a rope and it always was a rope, but initially or temporarily the person thought it was a snake. Another example of this attribution of truth/reality is how for millenniums people “Speak satya (truth). Follow dharma (universal justice and local customs).” (Taittirīya Up. 1.11.1). “Satya (reality) is [all pairs of opposites and adjectives, such as] satya (real) and an-ṛta (unreal). They say that whatever there is is [only] that satya (reality).” (Taittirīya Up. 2.6.1).
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in the West thought the Earth was flat, until a thinker and scientist gave good reason to think that the Earth was round. Over time this new understanding became the truth, the reality, of the shape of the Earth for nearly all of us. It is not that the Earth became round; it always was round. Like with the snake and rope, the facts did not change. Rather it was our cognitive understanding of the facts that changed. The effect is that the roundness of the Earth, which we now know existed before, exists now and will exist for some time in the future, outlasted the flatness of the Earth, which only existed before and was limited to only our thinking it to be so. Notice that the reality of a thing is only as good as the next good questioning of its claim to reality. If it survives that, then it lasts until the next, and so on. This has become the accepted position of our modern sciences in their careful referencing of claims of reality or truth in their theories. But these two are either-or examples of claims to truth and reality. Much of life, though, is shades of gray, especially when categorizing the overall reality or truth of a situation or a thing. An extension, then, of this criterion of reality that provides for these shades of gray is: What outlasts or survives another, in terms of time or valuation of that time, is more real than the other. For example, a momentary spell of feeling satisfied is reduced in its overall truth or reality relative to the more pervasive spell of feeling unsatisfied. Therefore, thinking I am essentially unsatisfied is more likely than thinking I am essentially satisfied. That one is sometimes satisfied is true/real, but more often one seems to be unsatisfied. Both are equally real as experiences, but the more frequent one will prevail in one’s understanding of his or her overall life. This is an example of one thing being more true/real in our thinking than another, though the other cannot be totally dismissed as not real in our thinking. In this author’s life, I am more a student of Vedānta (of the Upaniṣads and their analysis) than a janitor, which I was for a few years of my life. Because of this my life choices now are weighted, are valued, much more towards the perspective of a student of Vedānta than to that of a janitor. Of course one can be both, since they do not exclude 37
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each other, and indeed for a time I was both—meaning my livelihood involved both. If we want to examine the final reality basis of things, though, rather than just the temporary forms of their reality, then we can adapt a corollary of the above criterion of reality. That corollary is: What a thing cannot give up is its essential reality, and what it can give up is not its essential reality. This corollary employs the well-known anvaya-vyatireka (co-presence–co-absence) logic. The anvaya (co-presence) is in whose—the reason’s (the hetu’s)—presence something—the fact to be discerned (the sādhya)—invariably occurs; vyatireka (co-absence) is in whose absence that something invariably does not occur. This logic for getting at the essential nature of something is commonly used by all of us and is the basis of experimentation. For example, in trying to discern what is the problem with a computer, we proceed by removing a feature we previously installed and seeing if an unwanted, new symptom stops—this is the vyatireka (co-absence). Then we add back in that feature and see if the symptom returns—this is the anvaya (co-presence). This process informs us of what exactly is the nature of the problem with the computer, or at least which feature holds the problem. This logic is transparently used throughout the scripture, often through story telling,32 to discover the more subtle, that is, the most pervasive and hence basic, truth or reality of what looks like just a composite. The logic ferrets out the hierarchy of dependencies between seemingly equal composites. It is this final corollary that we will use to analyze the above claims as to who or 32
“ ‘Sir, how many deities sustain a creature? Which of them boast this [greatness]? And who is superior [in this] to those [deities]?’ To them he said, ‘This deity is Space, [as well as] Air, Fire, Water, Earth, and Speech, Mind, Eye, and Ear. Boasting, they say, ‘By supporting this reed [of a body], we sustain [the creature].’ Prāṇa (Life-force), who is superior, said to them, ‘Do not fall to this delusion. I alone, dividing myself five ways [as prāṇa (outward exhalation), apāna (downward inhalation and energy), vyāna (dispersing circulation), udāna (upward ejecting energy including the ejecting of the subtle body upon death), and samāna (uniting digestion)] to support this reed [of a body] and sustain [the creature].’ They did not trust [this truth]. Confidently he starts rising out [of the body]. When he arises, then [helplessly] all the others rise; when he settles back, every one of them settles back. In the same way all bees [praise] the royal bee, who arises, [by] their rising and sit when [s]he sits, so to Speech, Mind, Eye, and Ear, being satisfied, praise Prāṇa.’ ” (Praśna Up. 2.1 through 4).
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what is the essential truth of the self. This corollary handles not only black or white, real or not real, but also shades of being more or less real/true. That is, it allows the dismissal of the more and more subtle natures of a thing, until one reaches the intrinsic nature of a thing which cannot ever be given up without the thing itself being lost. This corollary is applied to get at the essential reality, the essential truth, of a thing. Whatever can, in terms of out-lasting, be dismissed or devalued as not, or less, real/true cannot ever be a thing’s essential reality. What cannot ever be dismissed or devalued is, has been, and will be its essential reality. In other words, what is unreal can never be real (non-dismissible), nor can the real ever be unreal (dismissible).33
How do I Know I am Simply the Witness Now, the earlier question was: How do I know that I am essentially the witness of everything and am not this particular body, mind, and their activities being witnessed? The claim that I am a doctor or janitor is only as true as the knowledge and skill that I have. This knowledge and skill set was acquired in time—before I did not have it, now I have it, and later when I retire and do not keep up with the knowledge and skills required I will lose it. Yet I am very much there before and after these acquirements and losses. I am more real than this knowledge and skill set. I can cease to be a doctor or janitor and I survive, but the doctor-me or janitor-me does not survive. The doctor-me or janitor-me are simply ego thoughts that come and go in life. The doctor-me, for example, disappears when I give attention to my wife. Then the husband-me occurs. The same process occurs for every other ego thought. If I think I am dull or smart, then this claim is based on a relative scale that I adopt. In comparison to a child I may be smart; in comparison to a genius I may be dull. So 33
“[The unreal] have a beginning and an end, [therefore] are time bound. …The unreal (a-sat) has no being (bhāva) [of its own], and the real (sat) has no nonbeing (a-bhāva).” (Bh. Gītā 2.14 and 16).
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if I am both these opposite claims at the same time, then I am absolutely neither of them. If I study, I will be smarter and less dull. If my mind is not used or degenerates in sickness, then I will be more dull and less smart. These claims wax and wane through out my life and my day, and depend upon with whom I am comparing myself. Dropping these claims of being more or less dull or smart, I remain. It’s the same for sorrowful and happy. These wax and wane, yet I survive either of them. Nor am I the child, the young adult, or the geriatric. The child may be me. The young adult may be me. The geriatric may be me. But since they each were, are or will be me, then I cannot be any one of them. I exist before and after each of these metamorphoses. These metamorphoses of the body, like the metamorphoses of the mind, come and go. Again, I am simply their witness.
Life and Death The gain of this body and its loss are also considered in this inquiry as something that comes and goes for the individual who precedes and survives these events.34 An individual has his or her peculiar nature because of what that individual did before to earn this particular embodiment—this form, condition, or situation. What I do in this life will determine what I get later, after the loss of this body. This before-life and after-life existence of the individual is a belief (a truth claim), but so are many of the claims, such as I am this body, which we are dismissing here as not being the real I. Much of what we think we know is simply beliefs. Most of the information we have is personally untested, unverified by us, and simply believed to be so. We base many of our beliefs upon having read or heard about them from family and friends, from teachers in school, from a science journal, a novel, a self-help book, a newspaper, television, the Internet, or water-cooler gossip. 34
“Just as a person discarding worn-out clothes takes on other new ones; similarly, the embodied one (dehin), discarding worn-out bodies, takes on other new ones.” (Bh. Gītā 2.22).
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Some people attempt to dismiss others’ beliefs to prop up their own. They resort to a generalization that the simpler explanation is more likely the truth. This is appealing to what is called Ockham’s razor, a principle of economy of explanation. I can simply dismiss someone else’s beliefs, such as a before-life and an after-life, as unreal if those beliefs look too complicated for me. In a self-defining system such as mathematics, this is effectively applied. It is rarely applicable, though, outside such artificial systems. It is not that the principle of simplicity is necessarily wrong; rather the application of the principle in regard to beliefs is often too simple-minded, if not prejudiced. Many times, and you can contemplate this yourself, a person appealing to this principle is not, in fact, taking into account the complexity or insufficiency of explanation of their assumptions behind their own beliefs. If, for example, one thinks that only what can scientifically be proved is real, then their world of the real is so tiny that it becomes nearly meaningless. When have they ever scientifically proved, or even scientifically established that it is provable, what is love, friendship, happiness, the identity of their parents and their relations, most of history, all of their imagined future, and on and on. Their world of the real quickly shrinks to a few sense perceptions they have had that they also know could be interpreted in an unknowable amount of ways—yet they think they are explaining the real world, the world of science, the supposed world we all live in. This is why simply labeling other beliefs as unreal and clinging to one’s own beliefs as real is not an ultimately satisfactory criterion for determining what is real and what is unreal. Rather than simply preaching opposing beliefs or resorting to generalizations, we should instead appeal to reason and inquiry to show that a particular belief is more or less realistic. However, with regard to the belief in the existence of an individual’s prior or future embodiment, it turns out that science or logic based on this life’s experience has no scope to prove or dismiss prior or future lives. Science cannot design an experiment to test the truth or untruth of the existence of prior and future lives. Such beliefs are about a subject matter that is outside of the stated scope of 41
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either science or reasoning to prove or disprove. Dismissing, in one’s own mind, one or more instances of a claim of a past life as a hoax is not equivalent to dismissing the possibility of past lives. However, reasoning can dismiss the claim that I am the sum of or am any one of these embodiments—whether as a male or female, husband or wife, employer or employee, American or Indian, and so on—whether in the past, present, or future. The logic is that I survive these embodiments and take on other different embodiments. Before any one of these I was there, during I was there, and after I will be there, whether in this life, or any past or future life. And this logic applies whether one believes in a prior and after life, or not. So if I am not any of these, then am I nothing? —No, I always was and am the witness of these adventitious acquirements, qualities, metamorphoses, and embodiments. If there are future embodiments I will be the witness of them too.
The 24/7 Reality Even in detailed analysis, I am always the witness.35 When I look at just a twenty-four hour period in this life, I am continually the witness. I witness all I experience while awake. In dream also nothing escapes my witnessing, since that alone can be what my dream is. In deep sleep when the conscious mind stops functioning, I experience the absence of any thing and can later clearly proclaim that I was sound asleep without a dream.36 How else would I know that? So, deep sleep is also witnessed by me. This same witnessing of the absence of thought happens in moments of thoughtlessness, whether deliberate or not. In every moment of time I am the witness. “‘O Yājñavalkya, when the sun has set, the moon has set, the fire has gone out, and speech has stopped, a person has what alone as a light?’ —‘The self (ātman) alone is his light. By the light that is the self alone, he sits, departs, does work, and returns.’” (Bṛhad-āraṇyaka Up. 4.3.6).
35
36
“[In deep sleep] it indeed does not see, [because though] indeed seeing it does not see, for there is no loss of vision for the witness (draṣṭṛ), since it is imperishable. Rather, there is no second thing other than it, which it could see as separate.” (Bṛhad-āraṇyaka Up. 4.3.23).
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I witness their coming and going, so I cannot be these moment to moment thoughts and objects I witness. They dismiss themselves in dream and deep sleep every night. I need not do anything to get rid of them, since they give themselves up as possibly being my real nature every night, every moment. Even if I philosophize that I do not even exist, I am still there witnessing these philosophical, or religious, thoughts as they come and go. The same me, with and without these thoughts, is there before, during, and after every thought. There is never a time I was not, nor will not be. This is the statement made by Lord Kṛṣṇa in the beginning of the Bhagavad Gītā. This was not a claim made because He is a special person, a reincarnation of the Lord. This was given as a teaching to Arjuna, his student, that this is the truth of Arjuna himself, the truth of the self— never was the self not, nor will it not be.37 However, my self consciously being the witness is itself a relative claim as it is always in relation to what I am witnessing. When there is nothing to witness, such as during sleep, I am not claiming this existence as a witness. It is only later, upon re-awaking, that I can re-claim that existence as the witness of thought or of thoughtlessness. If there is, in fact, no second existent thing to witness, there can then be no witnessor-witnessing-witnessed relationship. So while being the witness is more true/real than any other claim, it is itself not the absolute.38 If one were to make the better claim, then it would be that I am the reality that 37 “Never [was there a time that] I was not, nor you, nor these kings. Nor will any of us cease to exist hereafter.” (Bh. Gītā 2.12). 38 “Because where there is as if duality, there something smells something. There something sees something. There something hears something. There something speaks something. There something thinks something. There something knows something. But where [upon the dissolution of the universe] everything is one’s self (ātman), there, how would one smell what? There, how would one see what? There, how would one hear what? There, how would one speak what? There, how would one think what? There, how would one know what? How would one know that by which one knows all this? How, my dear, would one know the knower?” (Bṛhad-āraṇyaka Up. 2.4.14).
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allows me to ever be the witnessor. ‘Being’ is not relational, whereas ‘witness’ is. I am the existence that witnesses all that can be witnessed. I am essentially existence itself39 that expresses as the witness of all. We will see later that the claim of the existence of any thing is itself based on the fact of it being witnessed. I am the source of the attribution of existence to all I witness, in the same way as I am the source of the attribution of reality to the various claims I had of my relative existence as a doctor, janitor, and etcetera. I am the being, the witness, who attributes all of reality to my universe of experience. None of this universe of experience lies outside of the reality I attribute to them, I lend to them, so that they may shine within my awareness of them. Being the witness of these experiences, they fall within my awareness. Yet they, independently, cannot be my nature as they are but the witnessed, the seen.40 Essentially, they are only the reality I lend to them. Acknowledging the fact that all things shine within the existence I am is a non-erroneous lending of my existence to these objects of experience. But if I attribute to them a degree or level of reality, such as imaginary, practical, or absolute, that they do not merit, then this is an erroneous attribution of the object’s existence. Simply making such an error, though, does not necessarily afflict me. It will afflict me, however, if this erroneous attribution of reality makes me erroneously take myself to be inadequate, unworthy, and insecure as a consequence. This is because, as this teaching, that is, the scripture that forms the basis of this teaching, will unfold, I alone cannot but be all of this existence, this reality.
What is the Benefit So what? What is the useful result of this inquiry? The benefit is knowing that all 39
“In me alone is born everything. In me everything remains. In me everything resolves. That without-a-second reality (brahman) am I.” (Kaivalya Up. 19). 40
Yoga Sūtra 2.21.
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limitation, all that I do not want, everything that afflicts me, is something that is witnessed by me. Being more real than the limitations, I am not them. Any identification I have with these is sub-rated, (dismissed as less real) by this incontrovertible, unshakable knowledge that I am their witness. Any limitation is not me. What I do not want is not me. Any affliction I appear to have is not me. Any notion I have about myself is not me. I am not even limited by other conscious beings, since these so-called other beings are just the bodies I see and the minds I encounter. I cannot and do not witness the witness that they are.41 The witness is the one reality that cannot admit a second. For every witnessed thing there are innumerable other witnessed things to limit it. For the witness alone that possibility of being limited is not there. In this way the literature that guides this inquiry unfolds this witness reality as the only reality, the one without a second that has always been just this only reality.42 This witness is reality itself without limit. It is not inside you—it is the essential you, you are this reality, and this reality cannot be without you. It is all that is real, because it is reality itself. All beings, all of time and space, are within the scope of this witness, this reality. This limitless reality, even if taken as the Lord, is not other than you. How could it be otherwise and still be limitless? Once the knowledge of my real self as unlimited reality itself is fully assimilated, a freedom from limitation, from all afflictions is attained.43 And that freedom is more real than the bondage I thought I was subject to, since I always was, am, and will be free from these limitations and afflictions as ever being their witness, whereas the 41
“This self (ātman) hidden [by unreal ignorance] in all beings does not appear.” (Kaṭha Up. 1.3.12).
“Existence (sat) alone, my dear, was this in the beginning, one only without a second.” (Chāndogya Up. 6.2.1).
42
43 “By which [reality] all this [the time-bound unreal, including this mind-body complex] is pervaded, know that [timeless and real] to be indestructible. Nothing is able to bring about the destruction of this that does not change.” (Bh. Gītā 2.17).
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sense of bondage comes to an end. Freedom is another expression of the truth, the reality of myself. So when someone wonders why you are trying to figure out who you are, thinking that this is something obvious and that you are wasting your time, then this small discussion may help you understand what this inquiry is. Not that you need to convince others, though. If you think you need to convince others that you are right (or at least okay), then you have not fully understood this teaching. Nor could you, or can you, convince others if they have not started to question their own erroneous assumptions about themselves. By the way, this is one of the reasons this teaching has been called the most secret of secrets. There can be no conversion of the multitudes. The truth is already everywhere available, 24/7, but few see it. That makes it the most secret of secrets. Seekers of this complete freedom have to come to discover this truth by correcting their vision, correcting their thinking. None can help the seeker, unless the seeker sincerely asks for help. But such seekers are few; most people simply struggle to survive in their short lifetime, clinging to a myriad of beliefs to console and comfort them in the struggle. That is what life is. Until one does this inquiry, one only has a vague, unverifiable belief in who one thinks one is. This belief lasts only until the next good question, but most people avoid these questions and avoid those who bring up these questions. It is unsettling to be reminded that you do not really know who you really are.
Patañjali Indicates This Witness Reality Patañjali only touches here on the nature of this reality—with just the one telling word draṣṭṛ (witness). Later he will also present this self as untouched by the afflictions of ignorance, the I-notion, attachment, aversion, and the fear of death;44 44
Yoga Sūtras 1.24, 2.3, 2.10, and 4.30.
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pure perception or consciousness; the one reality in which all else is the very same, as not other;46 then again as time-less, pure and satisfied;47 the presiding presence in and the witness of everything;48 and finally as the immutable and the self-revealing.49 This is the significant minimum to point out the exact nature of oneself and all of reality according to the vision of the Upaniṣads and the Bhagavad Gītā. Patañjali assumes that one has been exposed to this teaching of the nature of reality, since that exposure50 (self-study, svādhyāya) is the initial and essential step in yoga, and that one is now ready to contemplate upon it to help assimilate this knowledge in one’s life. What Patañjali writes in these sūtras will then clearly follow from this background. Without this background, we end up with the less helpful translations and interpretations, replete with vague terminologies and mystical claims that fill yoga bookshelves. But now, with this understanding of what the inquiry is and what the topic of the contemplation should be, we can proceed as, we assume, Patañjali would have wanted us to proceed.
Identification with Thought ’Ë;Íß•ËY‚ËËY*º Ë«Ë} "•ËÕ®ËG(1.4) vṛtti-sā-rūpyam itaratra.
45
Yoga Sūtras 2.20 and 4.34.
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Yoga Sūtras 3.53 and 55.
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Yoga Sūtra 2.5.
48
Yoga Sūtra 3.49.
49
Yoga Sūtras 4.18 and 19.
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Yoga Sūtra 2.1.
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[itaratra—on the other hand; sā-rūpya—has the same form; vṛttis— thoughts.] On the other hand, until yoga’s success, one erroneously believes he or she has the same form as the thoughts of the mind.51 This, which we will see in the second chapter, is the fundamental ignorance in the form of a mutual imposing of natures between the seer and the seen, the witness and the witnessed. This is a clear statement of the fundamental problem. It is not the problem that thoughts (vṛttis) appear, but that one assumes the same form (sā-rūpya) of these thoughts: “I am a doctor,” “I am upset,” “I am not satisfied,” and so on. This mis-identification means the thoughts control and define the person, instead of the other way around. It will be shown later that simply mechanically stopping thoughts will not keep them from coming back.52 So the goal of yoga is not stopping thoughts, as many think it is. If simply stopping thought is yoga, then a sleep, drugs, or coma is instant yoga. This is why Patañjali next goes on to describe the nature and quality of thoughts, and which to pursue and which to avoid, since it is not that you think, which we all— whether a great yogin or not—obviously do in our own ways, but how you think that is the problem addressed by yoga. Another meaning for itaratra is at other times. But this would convey the sense that the yogin resides in the seer sometimes and is identified with thoughts at other times. This sense of the word only weakens the earlier sūtra to merely indicating an intermediate stage of on again off again experience of meditative peace in the self. This mediocre expression of the goal of yoga would not have been the intent of Patañjali at the defining start of this text. 51
“The mind (citta) alone indeed is one’s transient existence (saṃsāra). One should make effort to clean it up. In whatever way one thinks, that one becomes. This is an eternal mystery!” (Maitrāyaṇī Up. 1.9). 52
Yoga Sūtra 1.18.
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The Nature of Thoughts ’Ë;ß•Ë Ë: ºËõËì• Ë Ë: ÈĔŷüËÈĔŷüË:G(1.5)
vṛttayaḥ pañcatayaḥ kliṣṭākliṣṭāḥ. [vṛttis—thoughts; pañcataya—of five types; kliṣṭa—hinder; a-kliṣṭa—do not hinder.] These thoughts are of five types, and either hinder or do not hinder one’s progress in yoga. The word kliṣṭa, as well as its negative a-kliṣṭa, is an adjectival form of the noun kleśa (affliction). Kliṣṭa refers to those thoughts that sustain the kleśas,53 while a-kliṣṭa refers to those thoughts that counter-act the kleśas. And to be free of the kleśas, the final goal of yoga, is to be the perfect puruṣa (person, self), the very nature of the Lord.54 In this context, with reference to the goal of yoga, we are defining kliṣṭa as what hinders one’s progress in yoga, rather than the dictionary meanings as afflicted or painful. Those definitions miss the intent of this section which is to present thoughts as either helpful or not towards the goal of yoga. It is a mistake to say that some thoughts may be painful (kliṣṭa) and thus they should all be removed. That interpretation is based on duality and a fear of thoughts, of thinking. Mind is not your enemy in yoga; it is your tool and friend. A-kliṣṭa, in its fullest understanding, thus means what is other than what hinders one’s progress in yoga. However, it may also mean what is neutral—neither hindering nor helpful. Much of how we live life is neutral to our conscious goals in life, and this “Kleśa-hetu (what occasions [nimitta] the afflictions)” (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 1.5, and Śaṅkara’s Pātañjali Yoga Sūtrāṇi Bhāṣya Vivaraṇa 1.5).
53
54
Yoga Sūtras 1.24, 1.25, 2.2, 2.3, 3.49, 3.50, 3.54, and 4.30.
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can be part of our aimless getting along in life without making any progress. But here, it will be shown that karma-yoga is very much a part of yoga.55 Thus, how one understands the entire world, how one understands oneself, and how one bases all choices in life become centered on one’s understanding of realities, which is the crux of this teaching. In that all-embracing world view including everything in everyway,56 neutrality—ineffective action and thought—becomes less and less. A-kliṣṭa then becomes a matter of living entirely the understanding born of this teaching, and therefore means that which is always helpful in one’s progress in yoga. This distinction, then, between kliṣṭa and a-kliṣṭa is central to citta-vṛtti-nirodha (mastery or discipline in thinking). And this is more to the point of nirodha than is nir-vikalpa-samādhi which will be discussed later, and which is simply an unavoidable result of this discipline. This sūtra is often glossed over by the commentators and translators of these sūtras, and not clearly connected as it should be to the preceding sūtras (where the goal and the problem are stated) and following sūtras (where the means are stated).
ºËœ«ËËmËYÍ’ËºË ËŒ ËYÍ’ËÄÅ‘ºËYͥ˙œËY‚«Ë;•Ë Ë:G(1.6)
pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ. [pramāṇa—knowledge; viparyaya—error; vikalpa—imagination; nidrā— sleep; smṛti—memory.] These five types of thoughts are knowledge, error, imagination, sleep, and memory. These five can be taken as just five categories of thought that Patañjali wants to highlight, while not covering all possible types of thought. Alternatively, as we will 55
Yoga Sūtra 2.1.
56
Yoga Sūtra 3.54.
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take them here, they may be taken broadly so that they do cover all possible thoughts. As broad categories of all thought, then, any thought that is factually connected to and is about a stimulus would be knowledge. For example, an emotion, which is a perception of a mental state (the stimulus), would be included in knowledge (pramāṇa). If a thought has no connection to a stimulus, it would be an imagination. But if that imagination is then taken as factually connecting to some stimulus, then that imagination would instead be an error. If there was no conscious thought of any stimulus at a given time, then a non-conscious experiential thought that this factually occurred would be later consciously recalled as having been sleep. If none of the above strictly applies, then it would be a thought about one of those first four types of thought. This would be what we call a memory. We do not directly remember stimuli. Instead, we only recollect right now a past experience (thought)—whether the experience is about a stimulus factually, imaginatively, or falsely, or it is about the lack of a stimulus.
ºËœ• ËÖËË¥ËÏ«ËË¥ËËâË«ËË: ºËœ«ËËmËËÍ¥ËG(1.7)
pratyakṣānumānāgamāḥ pramāṇāni. [pramāṇa—knowledge; pratyakṣa—direct knowledge; anumāna—indirect knowledge; āgama—scripture.] Knowledge is either direct knowledge—direct sense perception of their objects and perception of one’s mental states; indirect knowledge—various inferences based on direct knowledge, other inferences, or on scripture; or scripture, literally, truth that has come down from beginningless time through tradition— scriptural knowledge of those things that are not within the scope of perception and thus inference. In this way scripture becomes a unique source of knowledge. Pramāṇa means knowledge or, more literally, a means of knowledge. Direct perception by way of any of the five sense organs (hearing, seeing, touching, tasting, or smelling) and valid inference, by themselves, do not hinder one’s progress. 51
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Scripture understood in its full context, as well as direct perception and inference in support of the scripture, help one’s progress in yoga. Later philosophers, including some philosophically minded Vedāntins, technically distinguish from this broad term of anumāna (inference) three more means of knowledge: upamāna (comparison), for example, upon seeing a wild ox in the forest, there arises the knowledge, “this is like a cow”; arthāpatti (presumption), for example, this person remains hefty but is not seen to eat during the day, so there arises the knowledge, “this person must eat at night”; and anupalabdhi (nonperception), for example, on a well lit ground, because of not seeing a pot, there arises the knowledge, “a pot is not there.” These extra technical distinctions in logic are simply included here in Patañjali’s use of the word anumāna (inference). Śaṅkara in his authoritative commentaries on the major Upaniṣads routinely lists just the three means of knowledge, as found here in this sūtra. In regard to the final means of knowledge, latter day philosophers of India have stretched āgama beyond the scriptures to mean any knowledge that comes from verbal testimony. This is an unreliable extrapolation of this essential means of knowledge. The classic definition of an independent means of knowledge is that it is both not contradicted (a-bādhita) by another means of knowledge and not gained (anadhigata) by another means of knowledge. With these two criteria, simple verbal testimony from a person does not stand up as a means of knowledge. First, what someone tells you is often contradicted later. Also what someone tells you can be just as well known to you directly either by perception or by your own inference of the object this person is talking about. Then again, what was the source of that person’s knowledge they are relaying to you? That source was likely either their perceptions or their inferences, but perhaps it was also imagination or error. So the truth of their words is only the truth of those other two means of knowledge, nothing more. If the person is knowledgeably relaying the scripture to you, then that is the passing along of the āgama (scripture, tradition). When you hear someone say something, you directly gain knowledge of that 52
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person’s words. This is a direct perception through hearing. As with seeing, our knowledge through hearing is in the thought-form of words, for example, “this person is saying this…”. From that perceptual knowledge you may have anywhere from a strong belief to a strong disbelief in regard to what you think those words are referring. The result is this verbal testimony has the added aspect of inference. That is, since this person has always relayed true statements to me before, I accept what I believe this person is saying now. If the person had lied to me before, I may not take what I believe this person is saying as true. The person is giving verbal testimony to me in either case, so the only difference is my assumptions and inferences about that person. In other words, inference plays too crucial a role here to accept simple verbal testimony as an independent means of valid knowledge. If Patañjali really meant simple verbal testimony here, then he could have used the much more generic term śabda, or śabda-jñāna, (words or verbal-knowledge). Instead, he uses the term āgama which literally means what comes, and in practical usage usually means tradition or scripture—what has been handed down from beginningless time and is not considered authored, not created new by a specific human being. Knowledge from scripture is neither contradicted nor gained by any other source. The other scriptures of the world are admittedly written by men and deal mainly with specific events, dreams, or visions that were perceptual or could be as well inferred. They have a history and a date of creation, even though they may be considered inspired by God. They can easily be seen as borrowing inspiration and expressions from each other and from other indigenous traditions that have not survived intact. Many of these scriptures are stories that include moral guidance. Whereas, the scriptures this text relates to are metaphysical teachings, not otherwise knowable. The āgamas are these scriptures, the Vedas including their Upaniṣads, but also are the later Purāṇas (legends) and Iti-hāsas (epics) that relay the scriptural teachings in a popular format for all the people of India. But those later texts’ authority is only so 53
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much as they do not contradict the scriptures, especially concerning the topics of these Yoga Sūtras, namely, the nature of the self (ātman, draṣṭṛ), the Lord (Īśvara), and the teaching (jñāna) including yoga. To represent the Purāṇas and Iti-hāsas, the Bhagavad Gītā has been chosen because it is specifically held in the highest esteem regarding the teaching of the Lord and of yoga. The many quotations in this book are from the Upaniṣads and the Bhagavad Gītā. The glossing over of āgama pramāṇa (means of knowledge) to mean simple verbal testimony may imply or assert that whatever any yoga teacher says is to be taken as the gospel—because they said it. This is just uncritical thinking and can steal your life away. Always be careful of those who say, “Just trust me.” We instead believe that Patañjali wished to explicitly establish from the start of these sūtras the prāmāṇya (validity) of the scripture, which is the critical authority with regard to kaivalya (liberation), the knowledge of the self, and what is its helpful means (yoga). What in the scripture is a means of knowledge then? When the scripture in this tradition talks about heaven, the existence and nature of heaven cannot be contradicted (in this life) by direct perception and thus by inference, nor gained by those other two means of knowledge. Yoga perception of subtle things, such as heaven, is, for others, the yogin’s verbal testimony, or, in any case, is not a common means of knowledge. If it is believed, it would fall under direct perception of the yogin. If it clearly contradicts scripture, it would be taken in this tradition as mistaken. If it is in keeping with the scripture, it is a restatement of the scripture. When this scripture talks about dharma (universal order) it does not present it as a set of moral mandates writ large in stone or divine dreams. The scripture unfolds dharma as a universal law and a psychological principle operating in the universe by way of a mechanism, called karma. Karma connects causes, such as a past action, to their effects, though a passage of time may intervene. This is a teaching of realities, not a thou shalt. We perceive the effects of karma, but only a scripture can authoritatively present the subtle reality behind the perception. In this way, this 54
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scripture is uniquely presented as a means of knowledge for gaining understanding of subtle truths essential for human maturity, not something to be blindly, unquestioningly believed or followed. This scripture is viewed as a manual of knowledge that comes along57 in every cycle of manifestation of the universe.58 It comes with the universe and is thus not originally authored by any human, but is only naturally re-revealed in each creation cycle through sages, whose teachings were orally preserved until written down in recent times. Being viewed as not coming from a particular person or persons, but rather from the Lord, then trust can be more easily given. This scripture could not be for the profit of some person or institution. Nor would it only be from some person’s perspective and information, where it could become irrelevant or outdated. Being directly from the timeless Lord, these preserved teachings are not taken as simple verbal testimony. When the scripture talks about rivers, cities, plants, flying machines, math techniques, and other types of topics, it has no exclusive prāmāṇya (validity), since these may as well be ascertained through perception and inference by those people in those times, and in our generation through perception and inference via geology, archeology, paleontology, or the other sciences. These are not what are being pointed out as the knowledge being conveyed by the scripture. But being a part of the scripture, these types of statement are simply taken as true, and beneficial in some 57
“The Lord of creatures (Prajā-pati) contemplated (abhi-atapat) the worlds. While they were being contemplated, He extracted their essences—Fire from the earth, Wind from the sky, the Sun from the heavens. He contemplated these three deities. While they were being contemplated, He extracted Their essences [the three Veda hymn forms] —the Ṛg [i.e., chanted] verses from Fire, Yajur prose from Wind, Soman [i.e., sung] verses from the Sun.” (Chāndogya Up. 4.17.1 and 2). “Repeatedly spreading out the net (jāla) [i.e., the Indra-jāla, the blinding net of appearances] one after another, this Lord (deva) withdraws it into this ground (kṣetra) [i.e., into itself]. Repeatedly manifesting (sṛṣṭvā) [the manifestations of creation] via the Lords of creatures (Prajā-patis) [in each cycle], the Lord (Īśa) as the limitless self (mahā-ātman) continues the over-lordship (ādhipatyaṃ kurute) of all [through these appearances].” (Śvetāśvatara Up. 5.3). 58
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way to someone. If the scripture said “fire is cold,” that statement would, on the face of it, be wrong because it contradicts our perception. In taking the scripture as true (otherwise called śraddhā, trust), then one would look for another meaning for such statements within their context that would not contradict perception and logic. The āgama (scripture) thus only has validity in those statements about what would not be contradicted by another means of knowledge and not be otherwise gained by direct perception or by inference. That is why it stands on its own as a separate, independent means of knowledge, and why it forms the third pramāṇa. It remains a valid means of knowledge, no matter the expanse of the frontiers of mankind’s sciences. It can never become ill-relevant or replaced. One comes to look at scripture intelligently—not blindly. This is well laid out in the ancient science of scriptural analysis, called mīmāṃsā. The mīmāṃsā of the Upaniṣads (Uttara-mīmāṃsā), the science of the Upaniṣad scriptures, is otherwise known as Vedānta, and yoga is the preparation for assimilating this Vedānta, according to the Kaivalya Upaniṣad.59 The ultimate knowledge taught in the scripture is the one that finally frees the individual from saṃsāra (the unbecoming life of becoming). The preparation of the mind so that it can quickly assimilate this freeing knowledge is called yoga.60
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“Not by action, progeny, or wealth, but by renunciation they attain immortality—beyond heaven and hidden in the cave [of the heart/intellect]. Into this which shines there enter those who apply [appropriate] effort. Having clearly ascertained the meaning of the science (vijñāna) of Vedānta and who have clarity of mind (śuddhasattva) through the yoga of renunciation (sannyāsa), at the time of death they all are free and beyond mortality in the world(s) of brahman.” (Kaivalya Up. 3 and 4). “In this world, indeed, there is no purifier equal to knowledge. In time, the one who is prepared by yoga [and has a proper teacher] gains that [knowledge] easily in [one’s prepared] mind.” (Bh. Gītā 4.38). 60
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Í’ËºË ËŒ ËË+ Í«Ë© ËËYòË˥˫Ë} !ËY•Ë™}Y*ºËYºËœÍ•Ë·°«Ë}G(1.8)
viparyayo mithyā-jñānam a-tad-rūpa-pratiṣṭham. [viparyaya—error; mithyā-jñāna—false conclusion; a-tad-rūpa-pratiṣṭha— not based on the actual form of its object.] Error61 is a false conclusion not based on the actual form of its object. Mithyā-jñāna literally means falsely-knowing. For example, an error in perception would be thinking a rope in bad light is a snake. An error in assumption or inference would be one that does not amount to valid indirect knowledge. An error regarding what is not available for perception and thus inference would be, for example, thinking that one’s self is just this body-mind complex. Error is not knowing the actual nature of whatever is the subject matter of the cognition and then imposing one’s imagination upon it, thinking that this is its real nature. Error hinders progress in yoga, so it is kliṣṭa, though we may learn from our mistakes. If that learning takes place, then that learning would be due to one of the pramāṇas. It would be about what is learned, not the mistake. If the mistake is learned, then that would just be repeating it.
¤Ë¿™YòËË¥ËË¥ËϺËË•ËÎ ’Ë‚•ËÏY¤ËÓ¥ ËË+ Í’ËÄÅ‘ºË:G(1.9) śabda-jñānānupātī vastu-śunyo vikalpaḥ.
[vikalpa—imagination; anupātin—based; śabda-jñāna—verbal knowledge; śūnya—lacks; vastu—object.] Imagination is based on and does not lead beyond verbal knowledge and lacks an actual, separate object. 61
“These two, known as ignorance (a-vidyā) and knowledge (vidyā), are widely opposed (viparīta) and diverging [leading to bondage and to freedom, respectively].” (Kaṭha Up. 1.2.4).
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Imagination is any belief or statement that amounts to only the meanings of the words it is couched in and does not actually attain its intended object. For example, “The self (has a measure which) is infinite” is an imagination, instead of the correct, “The self has no measure,” because the mind cannot attain an actual conception of an infinite measure. We use imagination to educate as well as entertain, such as in mythical or fictional stories, and imagination can be a part of scriptural upāsanas (meditations). As long as one understands the intended purport of these statements and does not blindly assume the validity of the literal details, these do not hinder progress in yoga and can even help. Imagination is also technically present in much of what we believe,62 especially regarding what is subtle. But, regarding subtle matters that must be understood instead of believed, imagination hinders progress in yoga.63 It is also why in this study we have to go beyond the words, which can as well add imaginations about oneself based on their literal meanings, instead of enlighten us, instead of resolving their meaning in the truth of oneself as their implied meaning. In the above example, “The self is infinite” only amounts to a mere concept in my mind about infinity, simply a thought, that I then equate with myself. This only expresses that I am some thought in my mind, which itself misses its target by an infinite measure. Whereas, “The self has no measure” is a negation of any limit that my mind can think of as being applicable to myself. This removes erroneous concepts I have about myself, such as I am just this body or this thought in my mind. Similarly, statements such as “I am all knowledge” make sense when taken to mean I am the reality that is the effortless witnessing that lights up all thoughts in this and 62
Yoga Sūtra 1.42.
63
“[The self] is imagined (vikalpita) as these countless things such as the life-force (prāṇa), etc. This is the apparition (māyā) of that shining one (deva) [the self], by which that very one itself is deluded.” (Māṇḍūkya Up. Kārikā 2.19).
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every mind. Whereas, an imagination of this would be thinking that I (this mind) should know in detail everything in the universe. Such imaginations are frequently seen in current yoga literature. Our self-conceptions should be in line with reality. Imagination (vikalpa), when given a status of reality, becomes error (viparyaya). Hence error (viparyaya) is sometimes called imagination (vikalpa), because error has both ignorance and imagination as its basis. It is a covering of the fact (the ignorance) and then projecting, superimposing, something else in its place (the imagination). Imagination with ignorance is hindering, since it limits one’s progress in clear understanding of realities. Imagination with knowledge is at worst non-hindering, like the enjoyment of reading a book of fiction. Imagination is what is being pointed out in the daring and significant āgama (scripture) statements that everything of the universe, of course including this mind and body complex, is no more than hanging on the tip of the tongue.64 It is language itself, the vehicle of the mind, that forms the divisions of everything known and unknown in the entire universe by naming and categorizing. The expression of everything being only a name (nāmadheya) is the basis of the later expression of everything being only names and forms (nāma-rūpa). Here, the forms (rūpas) are simply the phenomenal sense perceptions, not separate from their wordnames that occur in the mind, because of the way the senses and mind are made. This same expression, nāma-rūpa, can as well be taken as “whose form/nature (rūpa) is but a name (nāman).” Because of our human ability of naming by way of our many languages by different humans, in different circumstances, in varying perspectives with different 64
“Just as, my dear, everything made of clay [e.g., a clay pot] is known through this one lump of clay, being a modification (vikāra) in name only (nāmadheya), based on words (vācā-ārambhaṇa), the ‘clay’ alone is their reality (satya). Just as, my dear, everything made of metal (loha—often referring to either iron, copper, or gold) is known through this one lump of metal, being a modification in name only, based on words, the ‘metal’ alone is their reality.” (Chāndogya Up. 6.1.4 and 5).
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sense acuities and language associations, the various forms of the universe are conceived quite different from each other. What to speak of how different these forms are from the perspective of the countless other creatures (from dolphins to insects) whose minds and thus languages, so to speak, are incomparably different. Being subject to countless, changing perspectives in time and place, and so without a single definitive form to be found anywhere—otherwise called being indefinable (a-nirvacanīya), not categorically and absolutely definable—then this universe is understood in this teaching as more a fiction, a mere appearance (māyā), than an absolute fact.65 Because we can change our perspective about anything and everything, then no one perspective about any object or any thought can define or limit what is truly reality. Language and imagination can imprison, by way of error, one who is ignorant of realities, but has no power to imprison one who no longer is ignorant of realities. So, though language and imagination do not in fact hinder a person, are a-kliṣṭa, finally, it is only ignorance, and what sustains ignorance, that hinders a person.
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“‘Lord (Indra) was the reflection in every form, for revealing that form of His. By appearances (māyās) [in each cycle of manifestation] the Lord (Indra) is taken as multi-formed, because of His harnessed hundreds of ten horses (haris) [i.e., the ten organs of action and knowledge]’ (Ṛg Veda 6.47.18). He indeed is the horses [the organs], He indeed is the ten and the thousands [of creatures], many and countless.” (Bṛhad-āraṇyaka Up. 2.5.19). “The wise say the dream and waking worlds are the same, because there is a well-known, logical similarity of their different objects. [Namely] what is not there before and after is in that same way [i.e., not there] in the present also. Those [objects in the waking world] are regarded [by the unwise] as not false, [even] while being similar [in nature] to the false [mirages, etc.] [which are also unreal even during their appearance]. [Additionally] their having a [real, i.e., lasting] utility is contradicted in dream [e.g., despite a supposedly real evening meal that satisfies hunger, one can then dream one is starving]. Therefore, by having a beginning and an end, they are taught (smṛta) to indeed exist falsely (mithyā).” (Māṇḍūkya Up. Kārikā 2.4 through 7). “The shining self imagines (kalpayati) itself by itself via its own māyā. It alone knows the different objects. This is the determination of the Vedāntas (i.e., Upaniṣads).” (Māṇḍūkya Up. Kārikā 2.12).
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!ËY¬ËË’ËYºËœ• Ë ËË“«¿Ë¥ËË ’Ë;Íß•ËÕ} ͥ˙œË G(1.10) a-bhāva-pratyayālambanā vṛttir nidrā.
[nidrā—sleep; vṛtti—mental state; ālambana—based; pratyaya—cognition; a-bhāva—absence.] Sleep is a mental state that is based on the cognition of absence of any object of thought, such that, “I knew nothing at that time.” Sleep in moderation does not hinder progress, but excessive sleep and certainly absent-mindedness in one’s activities may hinder progress in yoga.66 But sleep here should not be understood as the physiological condition of resting; it is rather the cognitive state of the mind that occurs during dreamless sleep, when the mind does not manifest any thought.67 Later we will see that a clear understanding of sleep, of the reality therein, helps one’s progress in yoga.
!Ë¥ËϬËÓ•ËYÍ’Ë‡Ë ËË‚Ë@ºËœ«ËË+‡Ë: ‚«Ë;Í•Ë:G(1.11)
anubhūta-viṣayāsaṃpramoṣaḥ smṛtiḥ. [smṛti—memory; a-saṃpramoṣa—not losing; viṣaya—object; anubhūta— experienced before.] Memory is not losing in the mind an object experienced before. Memory is not a form of new knowledge, but is just the bringing up of the subject 66
“Yoga is not there for one who sleeps too much.” (Bh. Gītā 6.16).
67
“Where the one who is asleep neither desires any object nor sees any dream, that is deep sleep. Whose world is the deep sleep, who has [therein] become one as pure cognition alone [without an object], who is peaceful as an enjoyer of the peace [of oneself] [via the absence of disturbance], who is the portal to the experience [of the other two worlds: dream and waking]—this one is [called] prājña and is the third quarter [of Om and of ātman].” (Māṇḍūkya Up. 1.5).
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matter of a prior knowledge or prior experience, imagined or otherwise, stored in the mind (see Appendix D). Memory is required to progress in yoga since it is what keeps the teaching at the forefront of one’s understanding of everything in one’s universe. Remembered erroneous conclusions and falsified imaginations need to be re-evaluated and dropped in the light of new knowledge. Simply remembering the teaching, though useful, is not the goal of yoga. The teaching has to be converted to knowledge (pramāṇa), not to just a parroting, out loud or to oneself, of the mere words of the teaching. This is why memory is here listed as different from pramāṇa. Later it will be shown that memory is the nature of the past, while imagination is the nature of the future. The present is the realm of knowledge, error and sleep. That knowledge and the essence (the reality) of the present are one and the same.68 This is the nature of the teaching—it keeps getting deeper into the nature of reality around and within us, until clarity within the one reality that encompasses and includes all is one’s presence.
Repetition and Non-attachment !ˬ ËË‚ËY’ËeÕËâ Ëˬ ËË@ •Ë¥Ë}YÍ¥ËÕË+ØË:G(1.12)
abhyāsa-vairāgyābhyāṃ tan-nirodhaḥ. [tad-nirodha—discipline non-attachment.]
of
these;
abhyāsa—repetition;
vairāgya—
The discipline of these thoughts is by repetition69 and by non-attachment,70 which together lead to contemplation and a contemplative life. 68
See commentaries on Yoga Sūtras 4.12 and 4.19.
69
“Making one’s body the fire-making block of wood and praṇava (i.e., Om) the upper churning stick, by the repetition (abhyāsa) of churning which is contemplation (dhyāna), the shining self (deva) becomes evident, as
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Both abhyāsa (repetition) and vairāgya (non-attachment) will be defined in the following sūtras. What is to be repeated and how, plus the nature and importance of non-attachment will be fully dealt with in the rest of the sūtras. Initially, these two are repetition of what helps (a-kliṣṭa) one’s progress in yoga, and non-attachment to what hinders (kliṣṭa). Ultimately, it requires non-attachment to even what previously helped one’s progress, but later stands in the way. This discipline, which is yoga, brought about by repetition and non-attachment, becomes the contemplation described shortly. The goal of this discipline, of yoga, is oneself free of errors in thinking due to ignorance of one’s essential nature. But, unless yoga is taken as the end, as knowledge itself, what is only a means is just that—a means. It should not be taken as the end in itself. This is why people can get stuck in doing yoga and remain unfulfilled thinking there is nothing more. What is more is the ultimate goal of yoga, for which yoga is just a means that should be used until the goal is reached. Finally, one needs to be non-attached to yoga in order to arrive at one’s ultimate goal of freedom.71
•Ë®Ë Í‚©Ë•ËËe ˶ËμË+{¬ ËË‚Ë:G(1.13) tatra sthitau yatno'bhyāsaḥ.
though [previously] hidden within.” (Śvetāśvatara Up. 1.14). “Making one’s body the fire-making block of wood and praṇava the upper churning stick, by the repetition (abhyāsa) of churning which is knowledge (jñāna), the wise burn their karma demerit.” (Kaivalya Up. 11). “The mind is fleeting and difficult to master. But, O Arjuna, with repetition (abhyāsa) and with non-attachment (vairāgya), it is mastered.” (Bh. Gītā 6.35). 70
“Continuing variously in ignorance, the immature boast ‘we have attained the goal.’ Since engaged in activities, they do not try to gain knowledge due to attachment (rāga). Suffering afflictions because of that, they fall back when [what it took to gain] their world (loka) [i.e., their human embodiment, heaven, etc.] is exhausted.” (Muṇḍaka Up. 1.2.9).
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Yoga Sūtra 3.50.
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[abhyāsa—repetition; yatna—effort; sthiti—remaining; tatra—in that.] Repetition is mental and physical effort in remaining in that discipline.
‚Ë •ËÏ ™ÎãËŒYÄÅË“Y¥ËeÕ¥•Ë ËŒ Y‚Ë•ÄÅËÕË‚Ë+Í’Ë•ËË+ ™;£Y¬ËÓ Í«Ë:G(1.14)
sa tu dīrgha-kāla-nairantarya-satkārāsevito dṛḍha-bhūmiḥ. [tu—but; saḥ—it; āsevita—thoroughly attended to; sat-kāra—utmost respect; nairantarya—no interruption; dīrgha-kāla—long time; dṛḍha-bhūmi—firm success.] But, lest one think otherwise, it, repetition, is to be thoroughly attended to with utmost respect and no interruption for a long enough time until firm success. Sat-kāra (utmost respect) refers to śraddhā72 (trust in the words of the teaching and the teacher), rather than just politeness or reverence. It is taking the teaching, the discipline, as sat (true, fact). The teaching is not some unapproachable, divine mystery at which one can only bow. It being true or in keeping with the truth, one just undertakes this discipline, and it will provide its benefit in keeping with one’s karma. It is this approach to yoga that distinguishes yogins from academicians, the merely curious, or those who like to exercise in groups, or to have some quiet time.
™;·üË¥Ëϋ˜͒ËÄÅYÍ’Ë‡Ë ËYÍ’Ë•Ë;‡mË‚ Ë ’ˤËÎYÄÅËÕY‚Ë@òËË ’ËeÕËâ Ë«Ë}G(1.15)
dṛṣṭānuśravika-viṣaya-vitṛṣṇasya vaśī-kāra-saṃjñā vairāgyam.
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Yoga Sūtra 1.20.
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[vairāgya—non-attachment; saṃjñā—known; vaśī-kāra—mastery; vitṛṣṇa— desire; viṣaya—objects; dṛṣṭa—seen; ānuśravika—repeatedly heard from scriptures.] Non-attachment is known as mastery over the desire for objects73 seen or repeatedly heard from scriptures, such as the subtle, pleasant realms of nature called heaven.74 The scripture (āgama or śruti) talks not only about complete freedom, but also, while one is still within the throws of duality, how to make the best of it in a way that does not hinder your progress, your maturity, in the long run. The scripture’s view of the long run is over innumerable lifetimes. Just to finally come to the teaching found in this tradition is said to take a cosmically long time. Once you get to the teaching, though, final maturity can come quickly enough. This will be discussed shortly. Along the way, relatively short term rewards are mentioned for living a life that is in keeping with this maturing process. This maturing process is living a life of universal values (dharma), gaining a cosmic perspective on life and the universe, and engaging in certain prayers and acts that have special efficacy, not otherwise known than through scripture. These are not rewards given by the scripture or overseen by the sages who revealed 73
“For a person who mentally dwells on objects, attachment to them arises; from attachment arises desire [i.e., requirements in order to be happy and anticipations of their fruition]; from [thwarted] anticipations arises anger; from anger is delusion [i.e., error in judgment]; from delusion is lapse of memory; from lapse of memory is lapse of intellect; from lapse of intellect [what distinguishes the human condition] the person is destroyed [i.e., the unique human opportunity to attain what is truly beneficial is completely wasted, and the person remains in saṃsāra (the life of unbecoming becoming)].” (Bh. Gītā 2.62 and 63). “O Arjuna, the unwise—who remain engrossed in [the bulk of] the words of the Vedas [dealing with heavengoing, and gaining power, wealth, and progeny], arguing that there is nothing more, who are full of desires [i.e., requirements/anticipations] and who hold heaven as primary—they spout flowery discourse full of special rituals [directed] toward gaining power and objects of consumption, [but] yield [further] birth as a result of their actions.” (Bh. Gītā 2.42 and 43).
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the scripture. These are rewards inherent in the intelligent cosmic order of the universe, the manifestation of the Lord. They are seen to be as natural and objective as are the laws of science. These rewards, such as heaven, are all temporary, though a stay there may last for ages. If there is a going up, there will be a return, and around the cycle one goes. How could it make sense that one gets an everlasting heaven or an everlasting hell based on the actions or beliefs in the few years of one’s life? In this tradition, you only get what you have earned, no more and no less. These scriptures are objective and reasonable even in their spirituality. The student addressed here, as well as the student addressed in the Bhagavad Gītā, is the one who has been on that up and down track for eons, and now chooses to get off. Consumerism, even on the spiritual side, can ensnare the human heart only so long. Eventually one discovers that it is complete freedom that one really wants, and will finally satisfy. This discovery takes vairāgya (non-attachment). Vairāgya (non-attachment) is not absence of desire or lack of passion, as often translated. This sūtra clearly states that vairāgya is a mastery over desires, not their absence. When at peace by not being overpowered by desire (rāga) and aversion (dveśa), two of the kleśas (afflictions),75 the mind naturally has clarity (prasāda). When agitated and overpowered by desire and aversion, it is said to have color (rāga)—the mind is as though stormy red or foreboding black. The mastery over this coloring is vairāgya (literally, the state of not being colored/affected). The discipline is not avoiding agitation, desires, or aversions. This will surely fail, since the circumstances that can trigger these kleśas are situations and objects outside of one’s control. One has to cultivate a discipline of mind which will render stressful, desirable, or adverse situations and objects impotent. With eyes open, come what may—what comes being what naturally comes according to one’s karma—one remains at peace. 75
Yoga Sūtras 2.7 and 8.
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Another word for vairāgya is non-affectment, not allowing external situations and objects to control, to affect, your mind without your permission. So you, that is, your understanding of yourself and the world, have charge (vaśī-kāra) of your mind, not the other way around. The understanding of the nature of objects, the mind, and the true nature of oneself which this teaching unfolds, when held in a clear mind with the aid of the practices in these pages, will provide this mastery.
•Ë•Ë}YºËÕ@ ºËÏ )‡ËYá ËË•Ë+Õ} âËÏmËY’Ëe•Ë;‡m Ë«Ë}G(1.16)
tat-paraṃ puruṣa-khyāter guṇa-vaitṛṣṇyam. [tat-para—ultimate of that; guṇa-vaitṛṣṇya—non-attachment to the three constituents of all of nature; khyāti—discernment; puruṣa—self.] The ultimate of that non-attachment is non-attachment to the guṇas76 (three constituents of all of nature), by discernment of the true nature of the puruṣa77 (self). Non-attachment culminates within the knowledge that I am this limitless reality which is one without a second. Its culmination is also the same knowledge that what appears “[The Lord, the deva] who is the source of the universe, who ripens itself [i.e., the prakṛti within it] [into manifestation], who matures all those fit to be matured [according to their karma], and who provides all the guṇas (constituents and their characteristics)—this one presides in this entire universe. …[Whereas] the [individual] who identifies with the guṇas, who takes oneself alone [instead of the Lord] as the creator and enjoyer of the results of that action, wanders [in saṃsāra] as every form [thus identified with] consisting of the three guṇas within the three paths [up to heavens, across to human births, or down to lower births], according to one’s own actions, ruling [only] one’s own life.” (Śvetāśvatara Up. 5.5 and 7). 76
“Gārgya said, ‘That puruṣa who is in the sun [as its being] I worship as reality (brahman).’ Ajāta-satru replied, ‘No, do not talk about this [which I already know]’…” (Bṛhad-āraṇyaka Up. 2.1.2 …to end of the Chapter in 2.1.20). “That indeed is puruṣa, who resides in the body (puri-śaya) in all compounds (purs) [i.e., in all bodies as their ruler and being]. There is nothing that is not covered by [i.e., included in] this [puruṣa].” (Bṛhad-āraṇyaka Up. 2.5.18). 77
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is but the reality that I am. In the wake of this knowledge, all objects—here indicated by the term guṇas—are known to be nothing more than their appearance to my five senses within my awareness.78 The objects come and go, and I remain the same reality, not in need of them for my existence (though this temporary body and mind complex has basic needs), or for my fulfillment. With them I am complete; without them I am complete. This is a fully assimilated non-attachment towards all.
Two Forms of Contemplation Í’Ë•ËÄŒÅYÍ’ËëËËÕ˥˥™ËÍ‚«Ë•ËËY*ºËË¥ËÏâË«ËË•Ë} ‚Ë@ºËœòËË•Ë:G(1.17)
vitarka-vicārānandāsmitā-rūpānugamāt saṃprajñātaḥ. [saṃprajñāta—deliberative; anugama—appropriately following; rūpa— form; vitarka—reasoning; vicāra—inquiry; ānanda—fullness; asmitā—the sense of “I am.”] Samādhi (contemplation) is called deliberative when it is through appropriately following a form79 of reasoning80 in keeping with scripture, such as in prati-pakṣa-bhāvana,81 and inquiry through the scripture into fullness,82 78
Yoga Sūtra 2.21.
79
This word, rūpa (a form), is missing in some manuscripts.
80
“Reasoning not in opposition to scripture (āgama) is called tarka.” (Amṛta-nāda Up. 17).
81
Yoga Sūtras 2.33 and 34.
82
“Reality (brahman) is knowledge (vijñāna) and fullness (ānanda), the ultimate goal of the one who gives oblation and of the one who abiding [therein] knows that [reality].” (Bṛhad-āraṇyaka Up. 3.9.28.7). “‘This is its limitless fullness (ānanda). The beings who [take themselves] as other (anya) survive upon a limited measure (mātra) of this fullness (ānanda). …That is the one complete (eka) fullness (ānanda) in the world of brahman, [which is the same fullness of] the one who is steeped in this teaching (śrotriya), who is without fault and untouched by desire (a-kāma-hata). Now this is the ultimate fullness (ānanda). This [fullness] is the world which is brahman, O king,’ said Yājñavalkya.” (Bṛhad-āraṇyaka Up. 4.3.32 and 33). “Brahman is
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which is the basic nature of the self expressing in the sattva (non-dull and non-agitated mind), and on the sense of “I am,” a recognition of the reality basis in the self, the is-ness or is-notion present in every cognition.83 The terms vitarka (reasoning) and vicāra (inquiry) connect to the second and third means of knowledge available in contemplation, namely, anumāna (indirect knowledge, inference) and āgama (scripture), respectively. The first means of knowledge, pratyakṣa (sense perception and perception of mental states) is not employed in contemplation, though some modern instructors bring in pratyakṣa, such as incense fragrance, Indian music, invoking emotions, etc. The preparation within the seat of contemplation here will instead involve the withdrawal of the senses, called pratyāhāra.84 If pratyakṣa is continued in contemplation, then pratyāhāra has not been completed. One is not gathering information or figuring out what is true or not in contemplation. Instead, one is re-viewing what one already understands so it is more fully appreciated and assimilated with certitude. The type of samādhi in this sūtra is what we normally understand as contemplation. It involves reasoning and instruction from the scripture. It is not the initial questioning, reasoning, and instruction themselves, though, since these would have already been attended to in first exposing oneself to the teaching and then thinking over how it applies in clearing all possible doubts, called śravaṇa (listening) and manana (understanding), respectively. limitless[ness] (an-anta) reality (satya), knowledge (jñāna).” (Taittirīya Up. 2.1.1). “That indeed is the essence (rasa) [of everything, of names and forms], because having attained this essence (rasa) one is complete (ānandin).” (Taittirīya Up. 2.7.1). “This is the one complete (eka) fullness (ānanda) of Lord Brahman, and of the one who is steeped in this teaching (śrotriya) and untouched by desire (a-kāma-hata).” (Taittirīya Up. 2.8.1). “The one who knows the fullness of [i.e., who is] brahman does not fear of anything.” (Taittirīya Up. 2.9.1). 83
See commentary on Yoga Sūtra 4.20.
84
Yoga Sūtra 2.54.
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In the contemplation here, it involves just a few words to bring to mind what one knows from these words to help get past some mental obstacle to one’s assimilation of this teaching. It involves the two essential aspects of oneself—sat (existence) and ānanda (fullness). I exist without limit, and I am completely satisfied. These two go straight to the fruit of this knowledge, namely, my existence is without limit, is without loss or destruction, and my fulfillment is without limit and always available. This appreciation starts with seeing the logical fallacy in the notions I have about myself as being this or that thought in my mind. It then moves on to what the teaching says about the essential me. It culminates in the subsequent form of samādhi—“I am the witness that is limitless existence-fullness.” The forms of this contemplation are to be appropriately followed, in that they should be in keeping with the teaching, with the appropriate means of knowledge. The teaching is the āgama (scripture) with reasoning based on the scripture and which supports the scripture. These forms of contemplation are thus grounded in a proven teaching tradition and in reality. The word samādhi means that in which (everything) resolves (samādhīyate yasmin iti samādhiḥ). Samādhi is not in any sense a stopping of the mind, since there is no real resolution in temporarily stopping something. It is instead resolving (pralaya) everything including the mind as non-limitations into the limitless reality of oneself. Preceded by inquiry into the goal of yoga that is the unafflicted puruṣa as the nature of oneself, contemplation is the employment of the reasoning and deliberation therein to bring this inquiry into focus, and then remaining there to appreciate and assimilate the truth of oneself. The only resolution that can happen in contemplation is the resolving of the doubts and other forms of obstacles that has kept one from appreciating the fruit of this inquiry. The inquiry results in clarity in the knowledge of oneself, the witness, as limitless, fulfilling existence. One’s psychological baggage that seems to stand in the way of appreciating this truth is then laid bare to be dismissed (sub-rated) in the light of this clear knowledge. This is the samādhi presented here. The mental obstacles to freedom are what are 70
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destroyed here. There is no imagined destruction of karma linkage that then prevents the mind from restarting again after samādhi. This latter, popular interpretation of a mechanical destruction of the mind within samādhi is a result of being hand-cuffed by a limited philosophy of duality. Duality is where the mind is believed to be as real as the self, therefore is a real problem that has to be overcome, and so must be mechanically destroyed in order for the self to surface and be free. But, since here the overcoming is by prajñā (knowledge), there can be no mechanical destruction. The only destruction that knowledge can do is the destruction of ignorance. Knowledge cannot destroy what is a fact; it is simply for revealing what is the fact. This discerning of the difference between the results of action and the results of knowledge is essential in gaining clarity on the proper means in this endeavor.
Í’ËÕË«ËYºËœ• Ë Ëˬ ËË‚ËYºËÓ’ ËŒ: ‚Ë@‚ÄÅËÕY¤Ë+‡ËË+{¥ Ë:G(1.18)
virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo'nyaḥ. [anya—other; pūrva—preceded; abhyāsa—repetition; virāma—quietude; pratyayas—cognitions; saṃskāras—latent tendencies; śeṣa—remain.] The other samādhi is called a-saṃprajñāta (free from deliberation), preceded by repetition of the saṃprajñāta (deliberative) contemplation, results in the quietude of even those cognitions from saṃprajñāta contemplation. Nevertheless, latent tendencies—habitual potentials caused by prior ignorance and its crop, the seeds of affliction85—remain, until nir-bīja samādhi86 (contemplation free of seed) through puruṣa-khyāti (discernment of the true nature of the self) that is kaivalya (freedom). 85
Yoga Sūtra 2.3.
86
Yoga Sūtra 1.51.
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This samādhi is really just the result of the prior when the words within the prior samādhi drop and only their implied meaning abides. Their implied meaning is only oneself free of limiting identifications (sārūpya)87 with thoughts. So, here, there is only oneself. This dropping of words and quiet appreciation of being this limitless reality can happen without all doubts being cleared. Doubts, as manifestations of latent tendencies, may not arise at that time and so one gets a quiet—but temporary— resolution. Later, these doubts and their repercussions re-surface and again one will want to continue one’s contemplation.
¬Ë’ËYºËœ• Ë ËË+ Í’ËY™+‰YºËœÄ;ÅÍ•ËY“ ËË¥ËË«Ë}G(1.19)
bhava-pratyayo vi-deha-prakṛti-layānām. [pratyaya—follows; bhava—birth; vi-dehas—subtle beings; prakṛti-layas— beings who have been absorbed in unmanifest nature.] Temporary a-saṃprajñāta samādhi (contemplation without an assimilated knowledge) follows from the birth—the nature of the particular embodiments— of certain subtle beings in a heaven because of efforts in yoga in their prior birth, and of all beings who are temporarily absorbed in unmanifest nature, until their next manifestation. When the preceding contemplations end, if one continues to limit oneself and one’s reality to what one witnesses, this is because of the latent tendencies to assume that limiting ego thoughts are true. These tendencies are there because the fundamental ignorance, from which those tendencies are a manifestation, remains. A temporary samādhi is just another witnessed experience from which to grow. Similarly, one may have this temporary samādhi while experiencing certain embodiments other than this current human embodiment. In some heavenly, subtle 87
Yoga Sūtras 1.3 and 4.
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embodiments these pre-earned rewards are experienced. And, of course, during each period of universal dissolution, everyone’s mind is naturally absorbed. This sūtra is simply to explain the traditional stories in the Indian epics and legends about certain individuals, yogis who, after their earthly bodies die, continue in the subtle realms of saṃsāra. These would include the ethereal siddhas (accomplished beings) mentioned in sūtra 3.32, though not all of these siddhas would necessarily be śrotriyas (exposed to and able to teach the methodology of this tradition). They may have been natural shamans who could easily go into a trance that could simulate an a-saṃprajñāta samādhi.
‹Ëœp±ËY’ËÎ ËŒY‚«Ë;Í•ËY‚Ë«ËËÍØËYºËœòËËYºËÓ’ËŒÄÅ "•ËÕ+‡ËË«Ë} G(1.20)
śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām. [itaras—the rest of us; pūrvaka—follows; śraddhā—trust; vīrya—tenacity; smṛti—memory; samādhi—contemplation; prajñā—assimilated knowledge.] For the rest of us right here and now in this life, success in yoga follows from trust88 in the scripture as a means of knowledge, the same as one trusts one’s perception and logic; tenacity in this pursuit; memory—continuous retention of the teaching; contemplation on the teaching; and finally assimilated knowledge of the self. Notice here that the temporary form of samādhi, the a-saṃprajñāta samādhi, is not the final step for the path of the yogin. Prajñā (knowledge) is the final goal of yoga according to the progression indicated by Patañjali’s sequential ordering of these 88
“‘When indeed one trusts (śraddadhāti), in this way one thinks. Not trusting, one does not [so] think. Trusting alone one thinks. So trust (śraddhā) itself is to be understood.’ —‘Sir, I desire to know śraddhā.’ —‘When indeed one is dedicated (nistiṣṭhati), in this way one trusts. Not dedicating [oneself], one does no trust. Dedicating alone one trusts. So dedication (niṣṭhā) itself is to be understood.’” (Chāndogya Up. 7.19.1 and 20.1).
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steps in the compound word śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka.
•ËÎ’ËœY‚Ë@’Ë+âËË¥ËË«Ë} !ËË‚ËNË:G(1.21) tīvra-saṃvegānām āsannaḥ.
[saṃvega—tenacity; tīvra—acute; āsanna—quickly succeeds.] For those whose tenacity in repetition and non-attachment is acute, samādhi (contemplation) quickly succeeds.89
«Ë;™ÏY«ËØ ËËÍØËY«Ëˮ˕’ËË•Ë} •Ë•ËË+{ÈºË Í’Ë¤Ë+‡Ë:G(1.22) mṛdu-madhyādhi-mātratvāt tato'pi viśeṣaḥ.
[tataḥ api—and thus; viśeṣa—distinction; mṛdu—weak; madhya—middling; adhi-mātratvas—strong measures.] And thus there is distinction due to weak, middling, or strong measures of tenacity in repetition and non-attachment.90
Contemplation on the Lord #‹Ë÷ ÕYºËœÍmËØËË¥ËË™} ’ËËG(1.23) īśvara-praṇidhānād vā.
89
“Commitment to study (brahma-cārya), non-violence, renunciation, and truthfulness—O may you always observe (rakṣataḥ) [these] with effort.” (Āruṇeya Up. 3). “Giving up [the notion of control over] the result of action, the yogin attains a peace born of [the degree of] commitment; [whereas] not [committed to] yoga, attached to result(s) by the pressure of requirements, that one is bound.” (Bh. Gītā 5.12). 90
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[vā—also; Īśvara-praṇidhāna—contemplation on the Lord.] The discipline of thoughts through repetition and non-attachment succeeds also91 by contemplation on the Lord, since the Lord is the puruṣa (self) in its completely free and fully understood nature.92 The general principles within yoga practice have been given, namely, repetition (abhyāsa) of the practices presented in this text derived from scripture and nonattachment (vairāgya) to what hinders progress in yoga. What seems to hinder progress needs to be objectively reexamined and either reintegrated or dropped. Tenacity in these practices was indicated to impress upon the seeker their importance in succeeding quickly in yoga. Also stated were the initial and deeper levels within contemplation that lies at the core of yoga. These levels in contemplation will be further discussed in this chapter (sūtras 1.42 through 51). The source of the topics to contemplate (namely, scripture) as well as what to avoid (namely, error) were also indicated. Now, specifically, which scriptural topics to contemplate upon are presented. The first and primary topic is the Lord, the eka-tattva (the one reality), since the Lord is the clearest and most inclusive way to understand the real nature of the puruṣa, oneself. We naturally think ourselves to be limited and identified with the body and mind. Therefore, to contemplate the limitless puruṣa, which is the reality one is, Patañjali suggests that we contemplate the Lord—in the way this tradition presents 91 The Sanskrit particle ‘vā’ expresses one of two meanings—the exclusive ‘or’ (vikalpa-artha) or the inclusive ‘and/or’ (samuccaya-artha). Its primary sense is the exclusive ‘or,’ the latter is secondary. The word ‘or’ in English is nearly always exclusive, whereas the English words ‘and,’ ‘also,’ and ‘besides’ are inclusive, meaning one may pick one or the other or both of what they conjunct. Quite often the difference between exclusive ‘or’ and inclusive ‘also’ in these sūtras is very important to understand. Therefore, where in the following sūtras the word ‘vā’ contextually has only an exclusive sense, then we will deliberatively render the word as the exclusive ‘or,’ otherwise we will use the inclusive ‘also’ or ‘and.’ 92
“Freed from longing, fear, and anger, having taken refuge in Me [by] being Me alone, and purified by the discipline that is knowledge—many have attained My nature [i.e., complete freedom].” (Bh. Gītā 4.10).
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the Lord. This will be given in the next nine sūtras.
The Nature of the Lord Ä”+ŤËYÄÅ«ËŒY͒˺ËËÄÅË¤Ë ËeÕ} !ËYºËÕË«Ë;·ü: ºËÏ)‡ËY͒ˤË+‡Ë #‹Ë÷ Õ:G(1.24)
kleśa-karma-vipākāśayair a-parāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ. [Īśvara—Lord; viśeṣa—characterized; puruṣa—self; a-parāmṛṣṭa— untouched; kleśas—afflictions; karma—action; vipāka—fruition; āśaya— store-house.] The Lord93 is characterized as the puruṣa (self) untouched by the afflictions of ignorance and its crop—the I-notion, attachment, aversion, and the fear of death94—and by action along with its fruition and store-house waiting to fructify.95 This is why the Lord is the puruṣa in its completely free nature and fullest understanding. Gaining knowledge of this puruṣa as one’s self is the goal of yoga. This is not the attainment of a God-like state or status, and this is not an imagination or wishful thinking that I will be similar or near to God. It is no less than the knowledge that I am exactly that limitless puruṣa. The compound word puruṣa-viśeṣa can also mean the excellent puruṣa, the perfect puruṣa. This is exactly who the Lord is—the puruṣa understood in its perfect limitless 93
“The one who sees the Lord [Me] as remaining the same in all beings, and as not being destroyed among those [bodies] being destroyed—that one [alone] sees. Because, seeing [Me] the Lord as remaining the same (sama) everywhere [as the self of all], one does not by oneself [i.e., through the mind] destroy [i.e., lose sight of] the self [since that self is the all-pervasive Me] and, hence, attains the ultimate end [i.e., the end of saṃsāra].” (Bh. Gītā 13.27 and 28). 94
Yoga Sūtras 2.3 through 2.9.
95
Yoga Sūtras 2.12, 4.6, and 4.7.
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nature. The Lord, then, is not a means for attaining one’s perfect nature; the Lord is one’s perfect nature. This bold truth reverberates across the scriptures, and should not be missed by any student of yoga. The qualities we attribute to the Lord as the source, sustenance, and resolution of the cycles of the universe, of course, are applicable only in relationship to the Lord’s manifestation as the total, and not to our individual body-mind complexes. The essential nature of this Lord—not the Lord’s nature as we think of it through those cosmic attributes—is the limitless puruṣa, and that also is the essential nature of oneself as limitless reality. The word viśeṣa often also means an adjective, a word to describe. Here, Īśvara (the Lord) when understood in its full implication is descriptive of the puruṣa. The term ‘Lord’ is the least limiting term, at least in this tradition, that one can give to reality, to the puruṣa. The Lord is the most accurately expansive description of inherently indescribable reality—reality that cannot be circumscribed in words, in notions. When the compound puruṣa-viśeṣa, here, is rendered instead as the special puruṣa by a commentator or translator, then you know you are reading a dualist rendering of these sūtras. This dualist vision amounts to a notion about God as a separate being, better than you, of course. With this perspective, you could never be the completely free puruṣa that is the goal of yoga. The dualist vision is naturally there for everyone, including those in the Abrahamic religions, the dualist sects within theist Hinduism, and even many neo-Vedāntins. By ‘neo-Vedāntins’ we mean those who filter and fit the scripture to seem more amenable to a secular or a Western spiritual seeking audience. They are often the ones who claim that all religions are the same, and represent Vedānta as another belief system with nothing too foreign, too threatening to other belief systems. For them, the Upaniṣads are not a unique means of knowledge, but are just an additional set of scriptures, perhaps as believable as others. A motivated student, however, will discover the keys to the scripture and to him or 77
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herself through Vedānta and Patañjali’s vision as presented herein. One of the keys is relating the totality of the Lord in its essence to the essence that is the reality of the individual. Westerners would need to learn how to expand their understanding of a Lord to this fullest of extent, to encompass everything including oneself. The following sūtras and their commentary will help. This fuller understanding of the Lord is also a means to a sense of universal community, social and ecological responsibility, and emotional health. These benefits will in turn help further mature the students so that their understanding of the Lord can finally expand to the identity of self and Lord. That identity is the resolution of the misconception of duality and isolation.
•Ë®Ë Í¥ËÕ}Y!ËÍ•Ë¤Ë Ë@ ‚Ë’ËŒYòËY¿ËÎjË«Ë}G(1.25) tatra nir-atiśayaṃ sarva-jña-bījam. [tatra—in that; unsurpassed.]
bīja—seed;
sarva-jña—knowing
all;
nir-atiśaya—
In that Lord the seed—capacity—of knowing all96 is unsurpassed. In the scripture (āgama), the Lord is understood as the material and efficient cause of the universe, pervading the cycles of manifestation. By material cause is meant that the Lord is the very reality, the existence, (sat) of everything that manifests. No separate material is necessary for creation. There is no prakṛti or pradhāna (unmanifest and manifest Mother Nature) apart from this reality (sat). In this understanding, there is not even a creation, a separation of the created from a creator. There is only a manifestation of a universe to the senses from the perspective of each individual totally within the only reality which we call the Lord. 96
“This is the Lord of all. This is the knower of all (sarva-jña). This is the ruler within (antar-yāmin). This is the womb (yoni), the source, and resolution of all beings.” (Māṇḍūkya Up. 6).
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By efficient cause is meant that the Lord is the intelligence according to which this well-ordered manifestation occurs. The common example given for a material and efficient cause is the making of a clay pot. There, the clay itself is the material cause, and the intelligent potter is the efficient cause. In this example, the material and efficient causes are separate. The example where they are not separate is dreaming. You are the material of your dream world. Your dream world material does not exist apart from you, the dreamer. And you, as the intelligent dreamer, are the efficient cause of the dream. The material (upādāna) and efficient (nimitta) cause (kāraṇa) of the universe is none other than that which the scriptures call the limitless Lord. All the intelligence (jñāna) expressed as the amazing order (dharma) of this particular universe, from the quantum to the celestial, is only an aspect, just one manifestation, of the intelligence (jñapti-svarūpa, the nature of the source of knowing, that expresses as intelligence) that is the Lord. It is this same jñapti-svarūpa that is the nature of one’s self, the nature of the witness-puruṣa, the sarva-jñātṛtva (the very nature of the knower of all).97 This may at first be an unexpected understanding of the Lord and the universe. The Lord and the universe and the self are not inherently separate things. Atheists and materialist scientists are accommodated in this sophisticated model. Here, the universe is but a reoccurring manifestation of the Lord. There is no separation between the universe and the Lord, any more than there can be separation between a clay pot and clay. There is one intelligence that accounts for both the manifestation of the pot and the manifestation of the universe. A Lord is not needed to explain the world; the manifestation of the world is nothing but what could be called a Lord. The ‘Lord’ is just a respectful name we give to the singular reality of everything and of oneself. You can call it the quantum soup of everything, if you include yourself as that soup and understand that all time and space is that soup, that reality. And within 97
Yoga Sūtra 3.49.
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that soup, that reality, there can be no distinctions. To a human being operating totally within the science of this one current manifestation, the appearance of the re-manifested universe from the unmanifest would naturally and scientifically look as if it were spontaneous. Within the model of our present science of multi-dimensional space and multiverses, it would not be necessary to postulate an external Lord. Nor does this scriptural tradition here in its purest form envision an external Lord. The expression of the Lord in our spiritual lives, though, is not limited to explaining our scientific life. Our total human life includes science, community, empathy, and love. One can construct a scientific universe model that is without an external Lord, but one can also construct a scientific universe model that includes an intrinsic Lord as the only material and order of this universe, a highly unifying and satisfying principle. The Indian tradition says that science and Lord need not and cannot exclude one another.
ºËÓ’Ë+Œ‡ËË«Ë} !ËÈºË âËÏ): ÄÅË“+¥Ë˥˒Ëëî+ ™Ë•Ë}G(1.26) pūrveṣām api guruḥ kālenānavacchedāt.
[api—also; guru—teacher; pūrvas—everyone before; an-avaccheda—not limited; kāla—time.] The Lord is also the teacher98 of everyone before, now, and later, since the Lord, being the cause of all, including time, is not limited by time,99 and since “I [Kṛṣṇa, as the Lord] taught [in the beginning] this unchanging yoga to Vivasvat (the sun deity).” (Bh. Gītā 4.1). 98
“All this is puruṣa alone—whatever was and will be. It is the Lord of immortality.” (Puruṣa Sūkta, Ṛg Veda 10.90.2). “That very reality (brahman) is without a prior and without a posterior, without an inside and without an outside. This reality (brahman) is the self (ātman) who experiences all (sarva-anubhū) [i.e., who according to their form exists as all]. This is the traditional teaching (anuśāsana).” (Bṛhad-āraṇyaka Up. 2.5.19). 99
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the Lord is the knower in the seat of the intellect of all beings.
1.26 100
That which is not limited by time, must also be free from space (ākāśa), since time and space (including the objects that change within space) are inseparable and mutually dependent aspects making up the warp and woof101 of the limiting adjunct (upādhi) we call the universe. The Lord is thus time-free and space-free. Whether time or space is there or not, the Lord, the unconditional existence itself, is there. The Lord is free from, yet sustains, the universe. Sustains here is the sense that the Lord alone is the reality and is the truth of the limited reality this universe enjoys. The Lord alone lends this universe its limited reality. Nothing can exist apart from reality, from the Lord, whereas reality is not dependent on or limited by any thing. Things have no reality apart from the reality the Lord lends them, but that loaned reality does not in turn limit the Lord, since the Lord alone is that reality.102 The dream is a very helpful example for loaned reality. We assign reality to the objects in our dream, but we are not circumscribed and made smaller by those dream objects. You think of them, and in that way alone they exist in dream. You think of them differently, and they change. No man-eating creature or horrendous catastrophe has ever succeeded in harming or destroying you, the dreamer and the waker. Only the dream changes or ends. The reality of these dream objects and experiences, including the role you play as an actor in the dream, resolves back into you the waker or deep sleeper, unscratched. 100
“[This limitless reality (brahman)] is knowledge (jñāna), what is to be known, and the result to be attained by knowledge. It abides in the center (hṛd) of everything [and is to be known in this intellect].” (Bh. Gītā 13.17).
101
“He [Yājña-valkya] replied, ‘In space (ākāśa) [alone] is woven warp (ota) and woof (prota) [i.e., lengthwise and crosswise] [all] this, O Gārgī, which is above the heavens, below the earth, between the heavens and earth, and which they call the past, the present, and the future.’” (Bṛhad-āraṇyaka Up. 3.8.4). 102 “All beings exist in [i.e., are because of] Me, but I am not in [i.e., because of] them. [Yet] [as separate] beings they do not exist in Me. My self (ātman) produces [all] things [all names and forms], sustains [all] things, but does not exist in [i.e., is not dependent upon] these things.” (Bh. Gītā 9.4 and 5).
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Dream appearances shine in the borrowed light of you the dreamer, and do not exist independent from you the dreamer, nor limit you the dreamer. You pervade and survive the dream, pervade and survive the deep sleep, and pervade and survive the waking world. You supersede all these. You outlast them as the reality that witnesses all states of experience, and are thus free from all sense of limitations. The ability to objectify sleep, dream, and waking in the light of the unchanging presence of the self underlying the three states is enough to support your understanding of your limit-less nature. No more or other experience, including thought-less samādhi, is required to assimilate this teaching.
•Ë‚ Ë ’ËËëËÄÅ: ºËœmË’Ë:G(1.27) tasya vācakaḥ praṇavaḥ.
[vācaka—expressive name; tasya—of that; praṇava—syllable Om.] The expressive name of that Lord is the syllable Om.103 Om is presented and unfolded in the Upaniṣad scriptures as the limitless reality called brahman (literally, the big, from the Sanskrit verbal root bṛh,) and as the reality which is one’s self (ātman). Through its three component sounds a–u–m (a and u equaling o), on Om are super-imposed the three apparent states of oneself and all experience: waking-consciousness (a), dream-consciousness (u), and sleepconsciousness (m). A so-called “fourth” state of oneself is reality as consciousness itself, the silent basis before, during, and after those three—from which they are produced, in which they are sustained, and back into which (without having left) they resolve.104 “Know praṇava (i.e., Om) to be the Lord (Īśvara), present in the intellect of all. Knowing Om as the all-pervasive (Lord), the wise person does not grieve.” (Māṇḍūkya Up. Kārikā 1.28).
103
“They know the [so called] fourth [quarter of Om and of ātman] to be neither conscious of the internal [i.e., mind and the dream world], the external [i.e., external objects and the waking world] nor in between, nor a pure
104
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The student can keep in mind that the Upaniṣad tradition is the basis for Patañjali. Om is the name for brahman (limitless reality) in the Upaniṣads. Patañjali’s use of this name for the Lord clearly indicates that Patañjali is referring to the Lord in its limitless reality as brahman, not as the role of creator, sustainer, and resolver of the manifestations of the universe, nor simply as a God to be prayed to.
Consciousness In the West, particularly within philosophy and psychology, the English word ‘consciousness’ is often used synonymously with (human) thought, self-conscious thought, mindfulness, or mind. Sometimes it is expressed as knowing that one knows. This is not how this commentary is using the word consciousness. Here, we are using it in the same way we find it in the reliable Vedānta texts, especially scripture translations. This is because the Vedānta scriptures present a unique understanding of the mind and knowledge that is not readily found in the West. Here, initially, the word ‘consciousness’ should be understood in its natural grammatical sense (and this is why Vedāntins choose to use this word) so it better fits the Vedānta scriptures’ meaning of its terms—cit and caitanya. That grammatical sense is the -ness, both the essence and reality, of being conscious of. Multiple thoughts, experiences, or minds cannot be called ‘multiple consciousnesses’—a word having a suffix that does not easily allow a plural form. So ‘consciousness’ is not an ideal word for what we all understand to be a thought or a mind. At best the word ‘consciousness’ could indicate a particular type of thought, such as thoughts about oneself in relationship to others. But this is nowhere near what Vedānta means by cit and caitanya. The Sanskrit term citta (literally, what is witnessed), which Patañjali cognition alone (prajñāna-ghana) [without an object in deep sleep], neither conscious nor non-conscious, neither seen, acted upon nor graspable, neither inferred, thought about nor describable [since] it is the essence of the cognition of the one self [in all three experiences of waking, dream, and deep sleep], in whom the universe resolves, peaceful and pleasing (śāntam śivam) [because it is] without a second. That is the self (ātman). That is what is to be known.” (Māṇḍūkya Up. 1.7).
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uses throughout these sūtras and which certain Western scholars translate as consciousness, is rendered everywhere else in Sanskrit literature by native speakers as thought or mind, as it is here. Caitanya (consciousness) is not the conscious or witnessed thoughts themselves, rather the witnessing-being of conscious thoughts. It is the conscious-ness; the witness of, or witnessing capacity for, thoughts. With this initial understanding, this commentary will expand the meaning of the word ‘consciousness’ to bring out its full meaning that indicates brahman, the unchanging reality revealed in the teaching on Om. With the same meaning, an alternate rendering of the terms cit and caitanya is the word ‘awareness.’ These two words—consciousness and awareness—will be used interchangeably. Om is presented in this tradition as the entirety of language, hence of all knowledge and, in the final analysis, of everything, of everything distinguished and known to us through language and mind. The initial sound a is the simplest linguistic sound that can be made by opening and letting out breath from the back of the mouth without any other modification of the effort within the mouth. The linguistic sound u is that same sound modified by the rounding constriction of the last part of the mouth, the lips, as the breath is being expelled. The linguistic sound m is produced with the lips closed and the breath expelled out the nose. I am using the term ‘linguistic’ sound to indicate the sounds we use for language, not the other sounds we can make with the breath, such as expelling breath out of the mouth or nose while simply breathing. The entirety of linguistic sounds the vocal apparatus can make is represented then by the range of modifications of the vibration sounds of the vocal cords from the back of the mouth to the front, from a to u. The only other linguistic sounds are those made with the nose, namely n and m. The linguistic sound m is the simplest of the nasals, requiring no effort in the mouth. The n sound with its variations requires the opening of the lips with some shaping of the mouth, though the breath is only out the nose. In order for there to be language, there have to be separable words. By extension, the silence before and after words is represented by the silence between repetitions of 84
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Om. We will see in the following commentary that the entire diversity of the universe can be appreciated as the names we give to distinguish phenomenal appearances from each other. In this way Om indicates the Lord, the entirety of experiences, the ultimate reality (brahman), all of language, all of knowledge, and the whole of the universe. Repeating this sound Om and contemplating upon it, upon its many meanings and on its meaning as oneself, addresses the central topic within the spiritual teaching tradition. Care must be taken, though, because it may have gathered a power by its utterance through billions of repetitions over thousands of years. As a single word mantra it is traditionally recommended only to renunciates, sannyāsins, because its essential meaning resolves everything of language, knowledge, and the universe to their silent basis, their final resolution—the ultimate renunciation. For those of us who live a more active life in society, the sound Om is combined with other sacred words, such as the mantra, Om īśāya namaḥ (meaning, Om, I surrender [the body, mind, and actions] to the universal Lord), which supports our most helpful actions and thoughts.
•ËjË}Yj˺˂Ë} •Ë™} Y!Ë©ËŒ Y¬Ë˒˥˫Ë}G(1.28) taj-japas tad-artha-bhāvanam.
[japa—oral or mental repetition; tad—that; bhāvana—contemplation; tad-artha—its meaning.] One should do oral or mental repetition of that praṇava (Om), and contemplation on its meaning, as unfolded in the Upaniṣad scripture. Your neighbor, unless he or she has studied the scripture, is probably not going to give you verbal testimony yielding knowledge about the meaning of Om. Only the scripture and its commentaries talk meaningfully and with authority about Om. This is why āgama pramāṇa, as scripture, is important to be correctly understood. It is not 85
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reasonable to think you can read a contemporary yoga book, close your eyes, repeat Om, and attain the ultimate non-dual goal of yoga. The vast majority of the translations of and commentaries on these sūtras avoid the scriptures either because they do not understand them and their intimate connection with these sūtras, or the authors think the scriptures renders yoga less marketable in secular societies. The teachings about praṇava, about Om, are important enough to be given in many Upaniṣads.105 This sūtra directs the student to them.
•Ë•Ë: ºËœ• ËÄ}ÅYëË+•Ë¥ËËÍØËâË«ËË+{º Ë} !Ë¥•ËÕË ËˬË˒ˤË} ëËG(1.29) tataḥ pratyak-cetanādhigamo'py antarāyābhāvaś ca.
[tataḥ—from that; api—indeed; adhigama—comes to know; cetana— conscious being; pratyak—center; ca—and; antarāyas—obstacles; a-bhāva— disappear.] From that contemplation, one indeed comes to know the conscious being, the consciousness, at the center106 of one’s being, and one’s obstacles to liberation as the knowledge of that limitless reality disappear by one’s understanding and by grace gained through this ultimate worship of the Lord as one’s self.107 Amṛta-bindu, Atharva-śikhā, Atharva-śira, Brahma, Chāndogya, Dhyāna-bindu, Kaivalya, Kaṭha, Maitrāyaṇa, Māṇḍūkya, Nāda-bindu, Nṛsiṃha-Pūrva-Tāpanīya, Nṛsiṃha-Uttara-Tāpanīya, Praṇava, Praśna, Rāma-Uttara-Tāpanīya, Śaunaka, Taittirīya, and Yoga-tattva Upaniṣads. 105
106
“The one discriminating person, seeking freedom from death, who had directed the attention within [i.e., sought in terms of knowledge instead of possessions] came to know [as clear as seeing] (aikṣat) the self within (pratyak-ātman).” (Kaṭha Up. 2.1.1).
“Fourfold are the people who do adaptive action and who seek Me, O Arjuna. [These four kinds of bhaktas (devotees) are] the one who is seized by trouble, the one who requires security, the one who wants to know [Me], and the jñānin (one who knows) [Me], O Arjuna. Among them, the jñānin—who is always united [in Me] and whose worship (bhakti) is of the one [Lord as everything]—is distinguished, because I [the self of all] am 107
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108
By contemplation on the essential nature of the Lord, one comes to know the conscious being at the center of oneself, which is the reality of everything.109 Grace is said to be attained by chanting the name of and by contemplating the nature of the Lord. That grace can be seen as the opportunity and motivation to come to terms with the facts of one’s spiritual and emotional growth. It may play a part in removing psychological and other obstacles to gaining this knowledge. The obstacles are the limitations we impose upon ourselves because we think we are limited. The Lord is the limitless presence that we are saying is our true nature and we are contemplating as already being in fact our own true nature. How could those obstacles not be attenuated by this practice (abhyāsa)? The obstacles are our well-ingrained imaginations about ourselves that we believe are true; they manifest as distractions of the mind and self-defeating thoughts that hinder our progress in yoga.
totally beloved to that jñānin and that one is [totally] beloved to Me. All [four] indeed are exalted, but the jñānin is ātman (Myself) alone. That is My vision. Because that one, whose mind is absorbed [in Me], has attained the goal that is but Me, beyond which there is none.” (Bh. Gītā 7.16 through 18). “Being of clear mind, without fear, and firm in one’s vow of seeking brahman [i.e., brahma-cārya], mastering the mind—may the yogin sit, thinking of Me [through My teaching], having Me as the ultimate.” (Bh. Gītā 6.14).
108
“The knower of brahman obtains the ultimate. …Brahman is limitless reality-consciousness. The one who knows the one existing [as though] hidden (nihita) in the intellect (guhā), in this limitless space [i.e., in this limitless expanse that lights up all thought therein], satisfies at once all desires.” (Taittirīya Up. 2.1.1). “That [brahman] you are.” (Chāndogya Up. 6.8.7…). “So even now the one who knows ‘I am brahman,’ that one is all this [universe].” (Bṛhad-āraṇyaka Up. 1.4.10). 109
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Patanjali Yoga Sutras: Translation and Commentary in the Light of Vedanta Scripture (ebook preview) by A.K. Aruna For the complete text, please visit http://www.UpasanaYoga.org website where available sources are listed for purchasing the full 491 page book, or its various electronic formats.
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Appendix B Ch-1
Sanskrit of Footnote Quotations (The sandhis between words are split for easier comprehension)
Chapter 1 !Ë©Ë "Í•Ë !Ë Ë«Ë} !ËÍØËÄÅËÕY!Ë©ËŒ: u=!ËËÕ«¬ËY!Ë©ËŒ:v (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 1.1). 2 !ËYÍ’ËÆËYÄÅË«ËYÄÅ«ËŒY$ºË˙˥ËY‰+•ËÏYͥ˒Ë;ß•ËËe ‚’ËY!ËË•«ËÍ¥Ë !Ë’Ë‚©ËË¥Ë@ «ËË+ÖË: "Í•Ë (Taittirīya Up. Śāṅkara 1
Bhāṣya
introduction).
‚ËÏáË«Ë} !ËË• ËÍ¥•ËÄ@Å Ë™} •Ë™} ¿ËÏÍp±YâËœËÊëË} !Ë•ËÎÍ¥™œ Ë«Ë}| ’Ë+Íß•Ë Ë®Ë ¥Ë ëË %’Ë !Ë Ë@ Í‚©Ë•Ë: ëË“Í•Ë •Ëß•’Ë•Ë:G Ë@ “¿Ø’ËË ëË !ËYºËÕ@ “ˬË@ «Ë¥ Ë•Ë+ ¥Ë !ËÍØËÄ@Å •Ë•Ë:| ËÍ‚«Ë¥Ë} Í‚©Ë•Ë: ¥Ë ™Ï:áË+¥Ë âËÏ)mËË !ËÈºË Í’ËëËË‘ Ë•Ë+G •Ë@ Í’ËÆË•Ë} ™Ï:áËY‚Ë@ ËË+âËYÍ’Ë ËË+âË@ ËË+âËY‚Ë@ÍòË•Ë«Ë}
3
(Bh. Gītā 6.21 through 23).
‚’Ë Ë@ ëË !ËË•«ËË ¿ËœÊ»| •Ë™}YÍ’ËòËË¥ËË•Ë} !ËYÍ’ËÆËYͥ˒Ë;Íß•Ë: "Í•Ë ¿ËœÊ»YÍ’ËÆËY!Ë©ËŒY$ºËͥˇ˙} !ËËÕ¬ Ë•Ë+| $ºËͥˇ˙} "Í•Ë Í’ËÆË $ë Ë•Ë+| •Ë™}Y¤ËÎÍ“¥ËË@ âˬˌYjË¥«ËYjËÕËY!ËËÈ™YͥˤËË•Ë¥ËË•Ë} •Ë™}Y!Ë’Ë‚ËË™¥ËË•Ë} ’ËË, ¿ËœÊ»mË: ’ËË $ºËÍ¥ËâË«ËÍ Ë•Ë;•’ËË•Ë}, $ºËͥˇËmmË@ ’ËË !Ë‚ ËË@ uÍ’ËÆË ËË@v ºËÕ@ ‹Ëœ+ Ë: "Í•Ë (Taittirīya Up. Śāṅkara Bhāṣya introduction). 8 •ËË@ ËË+âË«Ë} "Í•Ë «Ë¥ Ë¥•Ë+ Í‚©ËÕË«Ë} "Í¥™œ ËYØËËÕmËË«Ë} (Kaṭha Up. 2.3.11). ºËœ• ËˉËÕ: •Ë©ËË, Ø ËË¥Ë@, ºËœËmËY!ËË ËË«Ë: !Ë©Ë, ØËËÕmËË, •ËÄŒÅ: ëË %’Ë ‚Ë«ËËÍØË: ëË ‡Ëç}Y!Ëwäé: ËË+âË: $ë Ë•Ë+ (Amṛta-nāda Up. 6). u«Ë¥Ë‚Ë:v ‚Ë«Ë•’Ë@ ËË+âË: $ë Ë•Ë+ (Bh. Gītā 2.48). ËË+âË: ÄÅ«ËŒ‚ËÏ ÄÅËe¤Ë“«Ë} u=ÄÏŤ˓Y¬ËË’Ë:, Ë©ËË©ËŒ•ËËv (Bh. Gītā 2.50). ™Ï:áËY‚Ë@ ËË+âËYÍ’Ë ËË+âË@ ËË+âËY‚Ë@ÍòË•Ë«Ë} (Bh. Gītā 6.23). 13 ëËõËì“@ ȉ «Ë¥Ë: Ä;ŇmË ºËœ«ËËÍ©Ë ¿Ë“’Ë•Ë} ™;£«Ë}| •Ë‚ Ë !ˉ@ Í¥ËâËœ‰@ «Ë¥ Ë+ ’ËË ËË+: "’Ë ‚ËϙχÄÅÕ«Ë} (Bh. Gītā 6.34). 27 ‹Ëœ+ Ë: ëË ºËœ+ Ë: ëË «Ë¥Ëχ Ë«Ë} !ËËY"•Ë: •ËËe ‚Ë«ºËÕΕ Ë Í’ËÍ’Ë¥ËÍ•Ël ØËÎÕ:| ‹Ëœ+ Ë: ȉ ØËÎÕ: !ËÍ¬Ë ºËœ+ Ë‚Ë: ’Ë;mËΕË+ ºËœ+ Ë: «Ë¥™: ËË+âËYÖË+«ËË•Ë} u=¤ËÕÎÕY!ËËÈ™Y$ºËëË ËYÕÖËmËË•Ë}v ’Ë;mËΕË+ (Kaṭha Up. 1.2.2). 7
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¥Ë ™;·ü+: ™œ·üËÕ@ ºË¤ Ë+:|…%‡Ë: •Ë+ !ËË•«ËË ‚Ë’ËŒY!Ë¥•ËÕ:, !Ë•Ë: !Ë¥ Ë™} !ËË•ËŒ«Ë} u=Í’Ë¥ËËͤËv (Bṛhad-āraṇyaka Up. 3.4.2). ‚ËÍ““: u=‚’ËëîάËÓ•Ë: ‚ËÍ““: "’Ëv %ÄÅ: ™œ·üË !ËY™÷e•Ë: ¬Ë’ËÍ•Ë, %‡Ë: ¿ËœÊ»Y“Ë+ÄÅ: ‚Ë«ËœËù} "Í•Ë (Bṛhad-āraṇyaka Up. 28
4.3.32).
jËËâËœ•Ë}Y‚’˺ËμY‚ËχËÏͺ•ËY!ËËÈ™YºËœºËõËì@ Ë™} ºËœÄÅË‚Ë•Ë+| •Ë™} ¿ËœÊ» !ˉ«Ë} "Í•Ë òËË•’ËË ‚Ë’ËŒY¿Ë¥ØËe: ºËœ«ËÏë Ë•Ë+G ȮˇË} ØËË«Ë‚ËÏ Ë™} ¬ËË+â Ë@ ¬ËË+•ËlË ¬ËË+âË: ëË Ë™} ¬Ë’Ë+•Ë}| •Ë+¬ Ë: Í’ËY“ÖËmË: ‚ËËÖËÎ ÍëË¥«ËË®Ë: !ˉ@ ‚Ë™Ë Í¤Ë’Ë: (Kaivalya Up. 17 and 18). 31 ‚Ë• Ë@ ’Ë™| ØË«ËŒ@ ëËÕ (Taittirīya Up. 1.11.1). ‚Ë• Ë@ ëË !Ë¥Ë}Y&•Ë@ ëË| ‚Ë• Ë@ !ˬ˒˕Ë}| Ë™} "™@ ÈÄÅõËì| •Ë™} ‚Ë• Ë«Ë} "Í•Ë !ËËëËÖË•Ë+ (Taittirīya Up. 2.6.1). 32 ¬ËâË’ËË¥Ë}, ÄÅÍ•Ë %’Ë ™+’ËË: ºËœjËË@ Í’ËØËËÕ Ë¥•Ë+, ÄÅ•ËÕ+ %•Ë•Ë} ºËœÄÅË¤Ë Ë¥•Ë+, ÄÅ: ºËÏ¥ËÕ} %‡ËË@ ’ËÈÕ·°: "Í•ËG •Ë‚«Ëe ‚Ë: ‰Ë+’ËËëË !ËËÄÅˤË: ‰ ’Ëe %‡Ë: ™+’Ë: ’ËË ËÏÕ} !ËÍâËμ: !Ë˺Ë: ºË;Í©Ë’ËÎ ’ËËÄ}Å «Ë¥Ë‚Ë} ëËÖËÏÕ} ‹ËœË+®Ë@ ëË| •Ë+ ºËœÄÅˤ Ë !Ëͬ˒˙ͥ•Ë ’Ë Ë«Ë} %•Ë•Ë} ¿ËËmË«Ë} !Ë’Ë·ü¬ Ë Í’ËØËËÕ ËË«Ë:G •ËË¥Ë} ’ËÈÕ·°: ºËœËmË: $’ËËëË| «ËË «ËË+‰«Ë} !Ë˺ËÆ©Ë, !ˉ«Ë} %’Ë %•Ë•Ë} ºËõËìØËË !ËË•«ËË¥Ë@ ºËœÍ’ˬËj Ë %•Ë•Ë} ¿ËËmË«Ë} !Ë’Ë·ü¬ Ë Í’ËØËËÕ ËËÍ«Ë "Í•Ë, •Ë+ !Ë‹Ëœ´¨ØËË¥ËË: ¿Ë¬ËÓ’ËÏ:G ‚Ë: !Ëͬ˫ËË¥ËË•Ë} $ÅØ’ËŒ«Ë} $•ÄœÅ«Ë•Ë+ "’Ë, •ËÍ‚«Ë¥Ë} $•ÄœÅË«ËÍ•Ë !Ë©Ë "•ËÕ+ ‚Ë’Ë+Œ %’Ë $•ÄœÅË«Ë¥•Ë+, •ËÍ‚«Ë¥Ë} ëË ºËœÍ•Ë·°«ËË¥Ë+ ‚Ë’Ë+Œ %’Ë ºËœËÍ•Ë·°¥•Ë+| •Ë™}Y Ë©ËË «ËÍÖËÄÅË: «ËØËÏÄÅÕYÕËjË˥˫Ë} $•ÄœÅË«Ë¥•Ë@ ‚Ë’ËËŒ: %’Ë $•ÄœÅË«Ë¥•Ë+, •ËÍ‚«Ë¥Ë} ëË ºËœÍ•Ë·°«ËË¥Ë+ ‚Ë’ËËŒ: %’Ë ºËœËÍ•Ë·°¥•Ë+, %’Ë@ ’ËËÄ}Å «Ë¥Ë‚Ë} ëËÖËÏÕ} ‹ËœË+®Ë@ ëË •Ë+ ºËœÎ•ËË: ºËœËmË@ ‚•ËÏ¥’ËÍ¥•Ë (Praśna Up. 2.1 30
through 4).
33
u!ËY‚Ë•Ë:v !ËËâË«ËY!˺ËËÍ Ë¥Ë: !ËYͥ˕ ËË:G…¥Ë !ËY‚Ë•Ë: Í’ËÆ•Ë+ ¬ËË’Ë: ¥Ë !ËY¬ËË’Ë: Í’ËÆ•Ë+ ‚Ë•Ë: (Bh. Gītā 2.14 and
16). 34
’ËË‚ËË@Í‚Ë jËÎmËËŒÍ¥Ë Ë©ËË Í’Ë‰Ë Ë ¥Ë’ËËÍ¥Ë âË;ÂËÍ•Ë ¥ËÕ: !˺ËÕËÍmË| •Ë©ËË ¤ËÕÎÕËÍmË Í’Ë‰Ë Ë jËÎmËËŒÍ¥Ë !Ë¥ ËËÍ¥Ë ‚Ë@ ËËÍ•Ë ¥Ë’ËËÍ¥Ë ™+‰Î
(Bh. Gītā 2.22).
!Ë‚•Ë«Ë} "•Ë+ !ËËÈ™• Ë+ ËËòË’Ë‘ÄÅÃ, ëË¥™œ«ËÍ‚Ë !Ë‚•Ë«Ë} "•Ë+, ¤ËË¥•Ë+ !ËâËμËe, ¤ËË¥•ËË ËË@ ’ËËÍëË ÈÄ@Å j ËË+Í•Ë: %’Ë !Ë Ë@ ºËÏ)‡Ë: "Í•Ë YY !ËË•«ËË %’Ë !Ë‚ Ë j ËË+Í•Ë: ¬Ë’ËÍ•Ë "Í•Ë, !ËË•«Ë¥ËË %’Ë !Ë Ë@ jËË+͕ˇËË !ËË‚•Ë+ ºË‘ Ë Ë•Ë+ u=ºËÈÕY!Ë Ë•Ë+v ÄÅ«ËŒ ÄÏÅ)•Ë+ ͒˺ˑ Ë+Í•Ë u=͒˺ËÈÕY%Í•Ëv "Í•Ë (Bṛhad-āraṇyaka Up. 4.3.6). 36 Ë™} ’Ëe •Ë™} ¥Ë ºË¤ ËÍ•Ë ºË¤ Ë¥Ë} ’Ëe •Ë™} ¥Ë ºË¤ ËÍ•Ë, ¥Ë ȉ ™œ·üÌ: ™;·ü+: ͒˺ËÈÕ“Ë+ºË: Í’ËÆ•Ë+ !ËYÍ’Ë¥ËËͤ˕’ËË•Ë}| ¥Ë •ËÏ •Ë™} È™÷•ËÎ Ë«Ë} !ËÍ‚•Ë •Ë•Ë: !Ë¥ Ë™} ͒ˬ˕Ë@l Ë•Ë} ºË¤ Ë+•Ë} (Bṛhad-āraṇyaka Up. 4.3.23). 37 ¥Ë •ËÏ %’Ë !ˉ@ jËË•ËÏ ¥Ë !ËË‚Ë@ ¥Ë •’Ë@ ¥Ë "«Ë+ jË¥ËY!ËÍØ˺ËË:| ¥Ë ëË %’Ë ¥Ë ¬Ë͒ˇ ËË«Ë: ‚Ë’Ë+Œ ’Ë Ë«Ë} !Ë•Ë: ºËÕ«Ë} (Bh. Gītā 2.12). 35
90
(www.upasanayoga.org)
Appendix B Ch-1
Ë®Ë È‰ ™÷e•Ë«Ë} "’Ë ¬Ë’ËÍ•Ë •Ë™} "•ËÕ: "•ËÕ@ ÍjËã˜͕Ë, •Ë™} "•ËÕ: "•ËÕ@ ºË¤ ËÍ•Ë, •Ë™} "•ËÕ: "•ËÕ@ ‹Ë;mËË+Í•Ë, •Ë™} "•ËÕ: "•ËÕ«Ë} !Ëͬ˒˙͕Ë, •Ë™} "•ËÕ: "•ËÕ@ «Ë¥ËÏ•Ë+, •Ë™} "•ËÕ: "•ËÕ@ Í’ËjËË¥ËËÍ•Ë| Ë®Ë ’ËË !Ë‚ Ë ‚Ë’ËŒ«Ë} !ËË•«ËË %’Ë !ˬËÏ•Ë} •Ë•Ë} Ä+Å¥Ë Ä@Å ÍjËãËœ+•Ë}, •Ë•Ë} Ä+Å¥Ë Ä@Å ºË¤ Ë+•Ë}, •Ë•Ë} Ä+Å¥Ë Ä@Å ‹Ë;mËÏ ËË•Ë}, •Ë•Ë} Ä+Å¥Ë ÄÅ«Ë} !Ëͬ˒˙+•Ë}, •Ë•Ë} Ä+Å¥Ë Ä@Å «Ë¥’ËΕË, •Ë•Ë} Ä+Å¥Ë Ä@Å Í’ËjËË¥ËÎ ËË•Ë}}| Ë+¥Ë "™@ ‚Ë’ËŒ@ Í’ËjËË¥ËËÍ•Ë •Ë@ Ä+Å¥Ë Í’ËjËË¥ËÎ Ë•Ë}| Í’ËòËË•ËËÕ«Ë} !ËÕ+ Ä+Å¥Ë Í’ËjËË¥ËÎ ËË•Ë} "Í•Ë (Bṛhad-āraṇyaka Up. 2.4.14). 39 «ËÍ Ë %’Ë ‚ËÄÅ“@ jËË•Ë@ «ËÍ Ë ‚Ë’ËŒ@ ºËœÍ•ËÍ·°•Ë«Ë}| «ËÍ Ë ‚Ë’ËŒ@ “ Ë@ ËËÍ•Ë •Ë™} ¿ËœÊ» !ËY™÷ Ë«Ë} !ËÍ‚«Ë !ˉ«Ë} (Kaivalya Up. 19). 41 %‡Ë: ‚Ë’Ë+Œ‡ËÏ ¬ËÓ•Ë+‡ËÏ âËÓ£: !ËË•«ËË ¥Ë ºËœÄÅˤ˕Ë+ (Kaṭha Up. 1.3.12). 42 ‚Ë™} %’Ë ‚ËË+« Ë "™«Ë} !ËâËœ+ !ËË‚ËΕË} %ÄÅ«Ë} %’Ë !ËYÈ™÷•ËÎ Ë«Ë} (Chāndogya Up. 6.2.1). 43 !ËYÍ’Ë¥ËËÍ¤Ë •ËÏ •Ë™} Í’ËÍp± Ë+¥Ë ‚Ë’ËŒ«Ë} "™@ •Ë•Ë«Ë}| Í’Ë¥Ëˤ˫Ë} !ËY’ Ë Ë‚ Ë !Ë‚ Ë ¥Ë ÄÅ͛˕Ë} ÄÅ•ËÏŒ«Ë} !ˉŒÍ•Ë (Bh. Gītā 2.17). 51 ÍëËß•Ë«Ë} %’Ë È‰ ‚Ë@‚ËËÕ: •Ë™} ºËœ ˶Ëμ+¥Ë ¤ËË+ØË Ë+•Ë}| Ë™}YÍëËß•Ë: •Ë™}Y«Ë Ë: ¬Ë’ËÍ•Ë âËÏÊëË} %•Ë™} ‚Ë¥Ë˕˥˫Ë} (Maitrāyaṇī Up. 1.9). 57 ºËœjËËYºËÍ•Ë: “Ë+ÄÅË¥Ë} !ˬ ˕˺˕Ë} •Ë+‡ËË@ •Ëº Ë«ËË¥ËË¥ËË@ Õ‚ËË¥Ë} ºËœË’Ë;‰•Ë} !ËÍâËμ@ ºË;Í©Ë’ ËË: ’ËË ËÏ«Ë} !Ë¥•ËÈÕÖËË•Ë} !ËËÈ™• Ë@ È™’Ë:G ‚Ë: %•ËË: Í•Ë‚Ëœ: ™+’Ë•ËË: !ˬ ˕˺˕Ë} •ËË‚ËË@ •Ëº Ë«ËË¥ËË¥ËË@ Õ‚ËË¥Ë} ºËœË’Ë;‰•Ë} !ËâËμ+: &ëË: ’ËË ËË+: ËjËÓ@Í‡Ë ‚ËË«ËÍ¥Ë !ËËÈ™• ËË•Ë} (Chāndogya Up. 38
4.17.1 and 2).
%ÄÅY%Ä@Å jËË“@ ¿Ë‰ÏØËË Í’ËÄÏÅ’ËŒ¥Ë} !ËÍ‚«Ë¥Ë} ÖË+®Ë+ ‚Ë@‰ÕÍ•Ë %‡Ë: ™+’Ë:| ¬ËÓ Ë: ‚Ë;·üÿË ºË•Ë Ë: u=ºËœjËËYºË•Ë Ë:v •Ë©ËË #¤Ë: ‚Ë’ËŒY!ËËÍØËYºË• Ë@ ÄÏÅ)•Ë+ «Ë‰ËY!ËË•«ËË (Śvetāśvatara Up. 5.3). 59 ¥Ë ÄÅ«ËŒmËË ¥Ë ºËœjË ËË ØË¥Ë+¥Ë • ËËâË+¥Ë %Ä+Å !ËY«Ë;•Ë•’Ë«Ë} !Ë˥ˤËÏ:| ºËÕ+mË ¥ËËÄ@ŠͥËȉ•Ë@ âËÏ‰Ë ËË@ ͒ˬ˜ËjË•Ë+ Ë™} Ë•Ë Ë: ͒ˤËÍ¥•ËG ’Ë+™Ë¥•ËYÍ’ËòËË¥ËY‚ËÏÍ¥Ë͛˕ËY!Ë©ËËŒ: ‚ËN ËË‚ËY ËË+âËË•Ë} Ë•Ë Ë: ¤ËÏp±Y‚Ëß•’ËË:| •Ë+ ¿ËœÊ»Y“Ë+Ä+ŇËÏ ºËÕË¥•ËYÄÅË“+ ºËÕË«Ë;•ËË: ºËÈÕ«ËÏë ËÍ¥•Ë ‚Ë’Ë+Œ 58
(Kaivalya Up. 3 and 4).
¥Ë ȉ òËË¥Ë+¥Ë ‚Ë™;¤Ë@ ºË͒ˮ˫Ë} "‰ Í’ËÆ•Ë+| •Ë™} ‚’Ë Ë@ ËË+âËY‚Ë@Í‚Ëp±: ÄÅË“+¥Ë !ËË•«ËÍ¥Ë Í’Ë¥™Í•Ë (Bh. Gītā 4.38). 61 ™ÓÕ«Ë} %•Ë+ ͒˺ËÕΕË+ ͒ˇËÓëËÎ !ËÍ’ËÆË ËË ëË Í’ËÆË "Í•Ë òËË•ËË (Kaṭha Up. 1.2.4). 63 ºËœËmËY!ËËșͬË: !˥˥•Ëe: ëË ¬ËË’Ëe: %•Ëe: Í’ËÄÅÍ‘ºË•Ë:| «ËË ËË %‡ËË •Ë‚ Ë ™+’Ë‚ Ë u=jËÎ’ËY!ËË•«Ë¥Ë:v Ë ËË ‚Ë@«ËË+ȉ•Ë: ‚’Ë Ë«Ë} 60
(Māṇḍūkya Up. Kārikā 2.19). 91
Appendix B Ch-1
(www.upasanayoga.org)
Ë©ËË ‚ËË+« Ë %Ä+Å¥Ë «Ë;•Ë}YȺËmç+¥Ë ‚Ë’ËŒ@ «Ë;¥«Ë Ë@ Í’ËòËË•Ë@ ‚ ËË™} ’ËËëËËY!ËËÕ«¬ËmË@ Í’ËÄÅËÕ: ¥ËË«ËØË+ Ë@ «Ë;Íß•ËÄÅË "Í•Ë %’Ë ‚Ë• Ë«Ë}| Ë©ËË ‚ËË+« Ë %Ä+Å¥Ë “Ë+‰Y«ËÍmË¥ËË ‚Ë’ËŒ@ “Ë+‰«Ë Ë@ Í’ËòËË•Ë@ ‚ ËË™} ’ËËëËËY!ËËÕ«¬ËmË@ Í’ËÄÅËÕ: ¥ËË«ËØË+ Ë@ “Ë+‰«Ë} "Í•Ë %’Ë ‚Ë• Ë«Ë} (Chāndogya 64
Up. 6.1.4 and 5).
*ºË@ *ºË@ ºËœÍ•Ë*ºË: ¿Ë¬ËÓ’Ë •Ë™} !Ë‚ Ë *ºË@ ºËœÍ•ËëËÖËmËË Ë| "¥™œ: «ËË ËËͬË: ºËÏ)Y*ºË: # Ë•Ë+ ËÏ•ËlË: ȉ !Ë‚ Ë ‰Õ Ë: ¤Ë•ËË: ™¤ËG "Í•Ë (Ṛg Veda 6.47.18)| !Ë Ë@ ’Ëe ‰Õ Ë:, !Ë Ë@ ’Ëe ™¤Ë ëË ‚ˉ‚ËœËÍmË, ¿Ë‰ÓÍ¥Ë ëË !Ë¥Ë}Y!Ë¥•ËËÍ¥Ë ëË (Bṛhad-āraṇyaka Up. 2.5.19). ‚’˺ËμYjËËâËÈÕ•ËY‚©ËË¥Ë+ ȉ %ÄÅ«Ë} !ËˉÏ: «Ë¥ËÎ͇ËmË:| ¬Ë+™Ë¥ËË@ ȉ ‚Ë«Ë•’Ë+¥Ë ºËœÍ‚Ëp±+¥Ë %’Ë ‰+•ËÏ¥ËËG !ËË™Ëe !Ë¥•Ë+ ëË Ë™} ¥Ë !ËÍ‚•Ë ’Ë•ËŒ«ËË¥Ë+ !ËÈºË •Ë™} •Ë©ËË| Í’Ë•Ë©Ëe: ‚Ë™;¤ËË: ‚Ë¥•Ë: !ËYÍ’Ë•Ë©ËË: "’Ë “ÍÖË•ËË:G ‚ËYºËœ ËË+j˥˕ËË •Ë+‡ËË@ ‚’˺Ëμ+ ͒˺˜͕˺ËÆ•Ë+| •Ë‚«ËË•Ë} !ËËÈ™Y!Ë¥•Ë’Ëß•’Ë+¥Ë Í«Ë© ËË %’Ë áË“Ï •Ë+ ‚«Ë;•ËË: (Māṇḍūkya Up. Kārikā 2.5 through 7). ÄÅ‘ºË ËÍ•Ë !ËË•«Ë¥ËË !ËË•«Ë˥˫Ë} !ËË•«ËË ™+’Ë: ‚’ËY«ËË Ë ËË| ‚Ë: %’Ë ¿ËÏØ Ë•Ë+ ¬Ë+™Ë¥Ë} "Í•Ë ’Ë+™Ë¥•ËYÍ¥Ë›Ë Ë: (Māṇḍūkya Up. Kārikā 2.12). 66 ËË+âË: !ËÍ‚•Ë…¥Ë ëË !ËÍ•ËY‚’˺ËμY¤ËΓ‚ Ë (Bh. Gītā 6.16). 67 Ë®Ë ‚ËϺ•Ë: ¥Ë ÄÅõËì¥Ë ÄÅË«Ë@ ÄÅË«Ë Ë•Ë+ ¥Ë ÄÅõËì¥Ë ‚’˺Ëμ@ ºË¤ ËÍ•Ë •Ë•Ë} ‚ËχËϺ•Ë«Ë}| ‚ËχËϺ•ËY‚©ËË¥Ë: %ÄÅάËÓ•Ë: ºËœòËË¥ËYãË¥Ë: %’Ë !Ë˥˥™«Ë Ë: ȉ !Ë˥˥™Y¬ËÓÄ}Å ëË+•ËË+Y«ËÏáË: ºËœËòË: •Ë;•ËÎ Ë: ºËË™: (Māṇḍūkya Up. 1.5). 69 ‚’ËY™+‰«Ë} !ËÕÍmË@ Ä;Å•’ËË ºËœmË’Ë@ ëË $ß•ËÕY!ËÕÍmË«Ë}| Ø ËË¥ËYͥ˫ˌ©Ë¥ËY!ˬ ËË‚ËË™} ™+’Ë@ ºË¤ Ë+•Ë} Í¥ËâËÓ£’Ë•Ë} (Śvetāśvatara Up. 1.14). !ËË•«Ë˥˫Ë} !ËÕÍmË@ Ä;Å•’ËË ºËœmË’Ë@ ëË $ß•ËÕY!ËÕÍmË«Ë}| òËË¥ËYͥ˫ˌ©Ë¥ËY!ˬ ËË‚ËË•Ë} ºË˺Ë@ ™‰Í•Ë ºËÍmç•Ë: (Kaivalya Up. 11). «Ë¥Ë: ™ÏÕ}YÍ¥ËâËœ‰@ ëË“«Ë}| !ˬ ËË‚Ë+¥Ë •ËÏ ÄÅËe¥•Ë+ Ë ’ËeÕËâ Ë+mË ëË âË;ÊÕË+ (Bh. Gītā 6.35). 70 !ËYÍ’ËÆË ËË@ ¿Ë‰ÏØËË ’Ë•ËŒ«ËË¥ËË: ’Ë Ë@ Ä;Å•ËY!Ë©ËËŒ: "Í•Ë !Ëͬ˫˥ ËÍ¥•Ë ¿ËË“Ë:| Ë•Ë} ÄÅÍ«ËŒmË: ¥Ë ºËœ’Ë+™ ËÍ¥•Ë ÕËâËË•Ë} •Ë+¥Ë !ËË•ËÏÕË: ÖËÎmËY“Ë+ÄÅË: ë Ë’Ë¥•Ë+ (Muṇḍaka Up. 1.2.9). 73 Ø ËË Ë•Ë: Í’Ë‡Ë ËË¥Ë} ºËÏ@‚Ë: ‚Ëwäé: •Ë+‡ËÏ $ºËjËË Ë•Ë+| ‚ËwäéË•Ë} ‚ËõËóË Ë•Ë+ ÄÅË«Ë: ÄÅË«ËË•Ë} ÄœÅË+ØË: !ËͬËjËË Ë•Ë+G ÄœÅË+ØËË™} ¬Ë’ËÍ•Ë ‚Ë@«ËË+‰: ‚Ë@«ËË+‰Ë•Ë} ‚«Ë;Í•ËY͒ˬ˜«Ë:| ‚«Ë;Í•ËY¬Ëœ@¤ËË™} ¿ËÏÍp±Y¥ËˤË: ¿ËÏÍp±¥ËˤËË•Ë} uºËÏ«ËË¥Ë}v ºËœmˤ ËÍ•Ë (Bh. Gītā 2.62 and 63). 74 ËË«Ë} "«ËË@ ºËÏ͇ºË•ËË@ ’ËËëË@ ºËœ’˙ͥ•Ë !ËY͒˺Ë͛˕Ë:| ’Ë+™Y’ËË™YÕ•ËË: ºËË©ËŒ ¥Ë !Ë¥ Ë™} !ËÍ‚•Ë "Í•Ë ’ËËÈ™¥Ë:| ÄÅË«ËY!ËË•«ËË¥Ë: ‚’ËâËŒYºËÕË: jË¥«ËYÄÅ«ËŒYºËÅ“YºËœ™Ë«Ë}| ÈĜŠËËY͒ˤË+‡ËY¿Ë‰Ï“Ë@ ¬ËË+âËY%+‹Ë÷ ËŒYâËÍ•Ë ºËœÍ•Ë (Bh. Gītā 2.42 and 43). 76 Ë: ëË ‚’ËY¬ËË’Ë@ ºËëËÍ•Ë Í’Ë‹Ë÷Y ËË+Í¥Ë: ºËËë ËË¥Ë} ëË ‚Ë’ËËŒ¥Ë} ºËÈÕmËË«Ë Ë+•Ë} Ë:| ‚Ë’ËŒ«Ë} %•Ë™} Í’Ë‹Ë÷«Ë} !ËÍØËÍ•Ë·°Í•Ë %ÄÅ: âËÏmËË¥Ë} ëË ‚Ë’ËËŒ¥Ë} Í’ËÍ¥Ë ËË+jË Ë+•Ë} Ë:G…âËÏmËY!Ë¥’Ë Ë: Ë: ºËÅ“YÄÅ«ËŒYÄÅ•ËËŒ Ä;Å•Ë‚ Ë •Ë‚ Ë %’Ë ‚Ë: ëË $ºË¬ËË+•ËlË| ‚Ë: Í’Ë‹Ë÷Y*ºË: È®ËYâËÏmË: È®ËY’Ë•«ËËŒ ºËœËmËY!ËÍØ˺Ë: ‚ËõËìÕÍ•Ë ‚’ËYÄūˌͬË: (Śvetāśvatara Up. 5.5 and 7). 65
92
(www.upasanayoga.org)
Appendix B Ch-1
‚Ë: ‰ $’ËËëË âËËâ ËŒ:, Ë: %’Ë !Ë‚ËËe !ËËÈ™• Ë+ ºËÏ)‡Ë: %•Ë«Ë} %’Ë !ˉ@ ¿ËœÊ» $ºËË‚Ë+ "Í•Ë, ‚Ë: ‰ $’ËËëË !ËjË˕ˤˮËÏ: «ËË «ËË %•ËÍ‚«Ë¥Ë} ‚Ë@’ËÈ™·°Ë:… (Bṛhad-āraṇyaka Up. 2.1.2… to end of the Chapter in 2.6.3). ‚Ë: ’Ëe !Ë Ë@ ºËÏ)‡Ë: ‚Ë’ËËŒ‚ËÏ ºËÓ‡ËÏŒ ºËÏÈÕ¤Ë Ë:, ¥Ë %¥Ë+¥Ë ÈÄ@ÅëË¥Ë !Ë¥Ë}Y!ËË’Ë;•Ë«Ë} (Bṛhad-āraṇyaka Up. 2.5.18). 80 !ËËâË«Ë‚ Ë !ËYÍ’ËÕË+ØË+¥Ë $ʼn¥Ë@ •ËÄŒÅ: $ë Ë•Ë+ (Amṛta-nāda Up. 17). 82 Í’ËòË˥˫Ë} !Ë˥˥™@ ¿ËœÊ», ÕËÍ•Ë:Y™Ë•ËÏ: ºËÕY!Ë ËmË«Ë}, Í•Ë·°«Ë˥˂ Ë •Ë™}YÍ’Ë™: "Í•Ë (Bṛhad-āraṇyaka Up. 3.9.28.7). %‡Ë: !Ë‚ Ë ºËÕ«Ë: !Ë˥˥™:, %•Ë‚ Ë %’Ë !Ë˥˥™‚ Ë !Ë¥ ËËÍ¥Ë ¬ËÓ•ËËÍ¥Ë «ËË®ËË«Ë} $ºËjËÎ’ËÍ¥•ËG …‚Ë: %ÄÅ: ¿ËœÊ»Y“Ë+Ä+Å !Ë˥˥™:, Ë: ëË ‹ËœË+È®Ë Ë: !ËY’Ë;ÍjË¥Ë: !ËYÄÅË«ËY‰•Ë:, !Ë©Ë %‡Ë: ºËÕ«Ë: !Ë˥˥™:, %‡Ë: ¿ËœÊ»Y“Ë+ÄÅ:, ‚Ë«ËœËù} YY "Í•Ë ËËòË’Ë‘ÄÅÃ: (Bṛhad-āraṇyaka Up. 4.3.32 and 33). ‚Ë• Ë@ òË˥˫Ë} !˥˥•Ë@ ¿ËœÊ» (Taittirīya Up. 2.1.1). Õ‚Ë: ’Ëe ‚Ë:| Õ‚Ë@ ȉ %’Ë !Ë Ë@ “¿Ø’ËË !Ë˥˥™Î ¬Ë’ËÍ•Ë (Taittirīya Up. 2.7.1). ‚Ë: %ÄÅ: ¿ËœÊ»mË: !Ë˥˥™:| ‹ËœË+È®Ë Ë‚ Ë ëË !ËYÄÅË«ËY‰•Ë‚ Ë (Taittirīya Up. 2.8.1). !Ë˥˥™@ ¿ËœÊ»mË: Í’Ë™÷Ë¥Ë}| ¥Ë ͿˬË+Í•Ë ÄÏÅ•Ë›Ë¥Ë "Í•Ë (Taittirīya Up. 2.9.1). 88 Ë™Ë ’Ëe ‹Ëœ´¨ØËËÍ•Ë !Ë©Ë «Ë¥ËÏ•Ë+, ¥Ë !ËY‹Ëœ´¨ØË¥Ë} «Ë¥ËÏ•Ë+, ‹Ëœ´¨ØË™} %’Ë «Ë¥ËÏ•Ë+, ‹Ëœp±Ë •ËÏ %’Ë Í’ËÍjËòËËÍ‚Ë•Ë’ ËË "Í•Ë, ‹Ëœp±Ë@ ¬ËâË’Ë: Í’ËÍjËòËË‚Ë+ "Í•Ë| Ë™Ë ’Ëe Í¥ËÍ‚•Ë·°Í•Ë !Ë©Ë ‹Ëœ´¨ØËËÍ•Ë, ¥Ë !ËYÍ¥ËÍ‚•Ë·°¥Ë} ‹Ëœ´¨ØËËÍ•Ë, Í¥ËÍ‚•Ë·°¥Ë} %’Ë ‹Ëœ´¨ØËËÍ•Ë, ͥ˷°Ë u=•Ë•ºËÕ•’Ë@v •ËÏ %’Ë Í’ËÍjËòËËÍ‚Ë•Ë’ ËË (Chāndogya Up. 7.19.1 and 20.1). 89 ¿ËœÊ»ëË ËŒ«Ë} !Ëȉ@‚ËË@ ëË !˺ËÈÕâËœ‰@ ëË ‚Ë• Ë@ ëË Ë¶Ëμ+¥Ë ‰+ ÕÖË•Ë: ‰+ ÕÖË•Ë: ‰+ ÕÖË•Ë: "Í•Ë (Āruṇeya Up. 3). 90 ËÏ•Ël: ÄÅ«ËŒYºËÅ“@ • ËÄ•’ËË ¤ËËÍ¥•Ë«Ë} !Ë˺ËμË+Í•Ë ¥ËeÍ·°ÄÅΫË}| !ËY ËÏ•Ël: ÄÅË«ËYÄÅËÕ+mË ºËÅ“+ ‚Ë•Ël: ͥ˿ËØ Ë•Ë+ (Bh. Gītā 5.12). 91 ’ËΕËYÕËâËY¬Ë ËYÄœÅË+ØËË: «Ë¥«Ë ËË: «ËË«Ë} $ºËËÍ‹Ëœ•ËË:| ¿Ë‰’Ë: òËË¥ËY•ËºË‚ËË ºËÓ•ËË: «Ë™}Y¬ËË’Ë«Ë} !ËËâË•ËË: (Bh. Gītā 4.10). 93 ‚Ë«Ë@ ‚Ë’Ë+Œ‡ËÏ ¬ËÓ•Ë+‡ËÏ Í•Ë·°¥•Ë@ ºËÕ«Ë+‹Ë÷Õ«Ë}| ͒˥ˤ Ë•‚ËÏ !ËY͒˥ˤ Ë¥•Ë@ Ë: ºË¤ ËÍ•Ë ‚Ë: ºË¤ ËÍ•Ë| ‚Ë«Ë@ ºË¤ Ë¥Ë} ȉ ‚Ë’ËŒ®Ë ‚Ë«Ë’ËÍ‚©Ë•Ë«Ë} #‹Ë÷Õ«Ë}| ¥Ë ȉ¥ËÍ‚•Ë !ËË•«Ë¥ËË !ËË•«ËË¥Ë@ •Ë•Ë: ËËÍ•Ë ºËÕË@ âËÍ•Ë«Ë} (Bh. Gītā 13.27 and 28). 96 %‡Ë: ‚Ë’Ë+Œ‹Ë÷Õ: %‡Ë: ‚Ë’ËŒòË: %‡Ë: !Ë¥•Ë ËËŒ«ËÎ %‡Ë: ËË+Í¥Ë: ‚Ë’ËŒ‚ Ë ºËœ¬Ë’ËY!˺ Ë ËËe ȉ ¬ËÓ•ËË¥ËË«Ë} (Māṇḍūkya Up. 6). 98 "«Ë@ Í’Ë’Ë‚’Ë•Ë+ ËË+âË@ ºËœË+•Ël’ËË¥Ë} !ˉ«Ë} !Ë’ Ë Ë«Ë} (Bh. Gītā 4.1). 99 ºËÏ)‡Ë: %’Ë "™E ‚Ë’ËŒ«Ë}| Ë™} ¬ËÓ•Ë«Ë} Ë™} ëË ¬Ë’ Ë«Ë}| $•Ë !ËY«Ë;•Ë•’Ë‚ Ë #‡ËË¥Ë: (Puruṣa Sūkta, Ṛg Veda 10.90.2). •Ë™} %•Ë™} ¿ËœÊ» !ËYºËÓ’ËŒ«Ë} !Ë¥Ë}Y!˺ËÕ«Ë} !Ë¥Ë}Y!Ë¥•Ë«Ë} !ËY¿ËËÊëË}, !Ë Ë«Ë} !ËË•«ËË ¿ËœÊ» ‚Ë’ËŒY!Ë¥ËϬËÓ: "Í•Ë !Ë¥ËϤË˂˥˫Ë} (Bṛhad-āraṇyaka 77
Up. 2.5.19).
93
Appendix B Ch-1
(www.upasanayoga.org)
u•Ë™} ºËÕ@ ¿ËœÊ»v òËË¥Ë@ òË+ Ë@ òËË¥ËYâË« Ë@ /È™ ‚Ë’ËŒ‚ Ë Í’ËÍ·°•Ë«Ë} (Bh. Gītā 13.17). 101 ‚Ë: ‰ $’ËËëË Ë™} $ÅØ’ËŒ@ âËËÍâËŒ È™’Ë: Ë™} !Ë’ËËÄ}Å ºË;Í©Ë’ ËË: Ë™} !Ë¥•ËÕË ÆË’ËËYºË;Í©Ë’ËÎ "«Ë+ Ë™} ¬ËÓ•Ë@ ëË ¬Ë’Ë•Ë} ëË ¬Ë͒ˇ Ë•Ë} ëË "Í•Ë !ËËëËÖË•Ë+ !ËËÄÅˤË+ •Ë™} !ËË+•Ë@ ëË ºËœË+•Ë@ ëË "Í•Ë (Bṛhad-āraṇyaka Up. 3.8.4). 102 «Ë™}Y‚©ËËÍ¥Ë ‚Ë’ËŒY¬ËÓ•ËËÍ¥Ë ¥Ë ëË !ˉ@ •Ë+‡ËÏ !Ë’ËÍ‚©Ë•Ë:G ¥Ë ëË «Ë™}Y‚©ËËÍ¥Ë ¬ËÓ•ËËͥ˅¬ËÓ•ËY¬Ë;•Ë} ¥Ë ëË ¬ËÓ•ËY‚©Ë: «Ë«Ë !ËË•«ËË ¬ËÓ•ËY¬ËË’Ë¥Ë: (Bh. Gītā 9.4 and 5). 103 ºËœmË’Ë@ ȉ #‹Ë÷Õ@ Í’ËÆË•Ë} ‚Ë’ËŒ‚ Ë /È™ ‚Ë@Í‚©Ë•Ë«Ë}| ‚Ë’ËŒY’ ËËȺ˥˫Ë} !ËË+wÇéËÕ@ «Ë•’ËË ØËÎÕ: ¥Ë ¤ËË+ëËÍ•Ë (Māṇḍūkya Up. Kārikā 100
1.28).
¥Ë !Ë¥•Ë:YºËœòË@ ¥Ë ¿Ëȉ‡Ë}YºËœòË@ ¥Ë $¬Ë Ë•Ë:YºËœòË@ ¥Ë ºËœòËË¥ËYãË¥Ë@ ¥Ë ºËœòË@ ¥Ë !ËYºËœòË«Ë}| !ËY™;·ü«Ë} !ËY’ Ë’Ë‰Ë ËŒ«Ë} !ËYâËœËÊëË} !ËY“ÖËmË«Ë} !ËYÍëË¥• Ë«Ë} !ËY’ ˺˙+¤ Ë«Ë} %ÄÅY!ËË•«ËYºËœ• Ë ËY‚ËËÕ@ ºËœºËõËìY$ºË¤Ë«Ë@ ¤ËË¥•Ë@ ͤ˒˫Ë} !ËY™÷e•Ë@ ëË•ËÏ©ËŒ@ «Ë¥ Ë¥•Ë+ ‚Ë: !ËË•«ËË ‚Ë: Í’ËòË+ Ë:
104
(Māṇḍūkya Up. 1.7).
ÄÅ͛˙} ØËÎÕ: ºËœ• ËâË}Y!ËË•«Ë˥˫Ë} %+ÖË•Ë} !ËË’Ë;•ËYëËÖËÏ: !Ë«Ë;•Ë«Ë} "ëî¥Ë} (Kaṭha Up. 2.1.1). 107 ëË•ËÏÕ}YÍ’ËØËË ¬ËjË¥•Ë+ «ËË@ jË¥ËË: ‚ËÏÄ;ÅÍ•Ë¥Ë: !ËjËÏŒ¥Ë| !ËË•ËŒ: ÍjËòËË‚ËÏ: !Ë©ËËŒ©ËÎŒ òËË¥ËÎ ëË ¬ËÕ•ËY&‡Ë¬ËG •Ë+‡ËË@ òËË¥ËΠͥ˕ ËY ËÏ•Ël: %ÄÅY¬ËÍ•Ël: Í’Ëͤˇ Ë•Ë+| Ⱥ˜ Ë: ȉ òËËͥ˥Ë: !Ë• Ë©ËŒ«Ë} !ˉ@ ‚Ë: ëË «Ë«Ë Ⱥ˜ Ë:G $™ËÕË: ‚Ë’Ë+Œ %’Ë %•Ë+ òËË¥ËÎ •ËÏ !ËË•«ËË %’Ë «Ë+ «Ë•Ë«Ë}| !ËËÍ‚©Ë•Ë: ‚Ë: ȉ ËÏ•ËlY!ËË•«ËË «ËË«Ë} %’Ë !Ë¥ËÏß•Ë«ËË@ âËÍ•Ë«Ë} (Bh. Gītā 7.16 through 18). 108 ºËœ¤ËË¥•ËY!ËË•«ËË u=ºËœ¤ËË¥•ËY«Ë¥Ë:v Í’ËâË•ËY¬ËÎ: ¿ËœÊ»YëËËÈÕY’Ëœ•Ë+ Í‚©Ë•Ë:| «Ë¥Ë: ‚Ë@ Ë« Ë «Ë™}YÍëËß•Ë: ËÏ•Ël: !ËË‚ËÎ•Ë «Ë™}YºËÕ: (Bh. 106
Gītā 6.14).
¿ËœÊ»YÍ’Ë™} !Ë˺ËμË+Í•Ë ºËÕ«Ë}|…‚Ë• Ë@ òË˥˫Ë} !˥˥•Ë@ ¿ËœÊ»}| Ë: ’Ë+™ Í¥Ëȉ•Ë@ âËÏ‰Ë ËË@ ºËÕ«Ë+ ’ ËË+«Ë¥Ë} u=ºËÕ«Ë+ ’ ËË+Í«Ëμv| ‚Ë: !Ë‹ËμÏ•Ë+ ‚Ë’ËËŒ¥Ë} ÄÅË«ËË¥Ë} ‚ˉ (Taittirīya Up. 2.1.1). •Ë•Ë} u¿ËœÊ»¥Ë}v •’Ë«Ë} !ËÍ‚Ë (Chāndogya Up. 6.8.7…). •Ë™} "™«Ë} !ËÈºË %•ËȉŒ Ë: %’Ë@ ’Ë+™, !ˉ@ ¿ËœÊ» !ËÍ‚«Ë "Í•Ë, ‚Ë: "™@ ‚Ë’ËŒ@ ¬Ë’ËÍ•Ë (Bṛhad-āraṇyaka Up. 1.4.10). 109
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About the Author A.K. Aruna started his studies in Advaita Vedanta and the Sanskrit language in 1976 at an intensive three-year program in a traditional gurukulam, outside Bombay, India, under Shri Pujya Swami Dayananda Saraswati, the most renowned Sanskrit and Advaita Vedanta scholar of the past century. Stepping outside his academic background in Western philosophy, Aruna immersed himself in the deepest, oldest spiritual tradition in the world. This detailed study opened his eyes. In this ancient teaching, Aruna found a complete merging of the intellect and heart. From that point on, he dedicated his life to the inclusive vision of Vedanta. Returning to his native United States, Aruna earned a masterâ&#x20AC;&#x2122;s degree in South Asian languages and literature from the University of Washington. Aruna later studied computer languages, becoming a programmer and manager of information technology in San Diego, California. Retiring to India in 2000, Aruna dedicated himself to studies in Advaita Vedanta and the Sanskrit Language. He created a set of tools for those students interested in a thorough study of Sanskrit to Photo by Cassia Reis, GayatriYoga.eu better understand the Bhagavad Gita. These tools consist of a five-book set under the title, The Aruna Sanskrit Language Series. They are: The Aruna Sanskrit Grammar Reference; The Aruna Sanskrit Grammar Coursebook: 64 Lessons Based on the Bhagavad Gita; The Bhagavad Gita Dictionary; The Bhagavad Gita Reader: Sanskrit/English Parallel Text; and The Bhagavad Gita Sanskrit Key: Verse-by-Verse Grammar & Vocabulary. Additionally, there is now a reading and pronunciation guide, The Sanskrit Reading Tutor: Read It, Click It, Hear It! Using these tools, Aruna has been teaching Sanskrit at the Arsha Vidya Gurukulams in both South India and in the U.S. Aruna has lived and studied in a traditional teaching gurukulam for over nine years in India and two years in the U.S. Wishing to help yoga students ground the traditional purpose of yoga in the revered scriptures of India, Aruna releases Patanjali Yoga Sutras: Translation and Commentary in the Light of Vedanta Scripture. This presents the yoga discipline as its practitioners in the ancient scriptures understood and practiced. 95